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1|Madhya 23-1975: Life's Ultimate Goal-Love of Godhead

2|Chapter 23

3|Life's Ultimate Goal-Love of Godhead

4|The following summary study of the Twenty-third Chapter is

>|given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-

>|bhasya. In this chapter Sri Caitanya Mahaprabhu describes

>|the symptoms of emotion and love and the awakening of one's

>|original loving relationship with the Lord, as well as the

>|characteristics of a devotee who has actually attained that

>|stage. He then describes the gradual increase of love of

>|God up to the point of mahabhava. He then describes the

>|five divisions of attraction and how they continue. He also

>|describes the mellow derived from conjugal love, which is

>|the supreme emotion. Conjugal love is divided into two

>|categories-svakiya and parakiya. Svakiya refers to loving

>|affairs between husband and wife, and parakiya refers to

>|loving affairs between two lovers. There are a number of

>|descriptions in this connection. There is also a

>|description of the sixty-four transcendental qualities of

>|Krsna . Srimati Radharani has twenty-five transcendental

>|qualities .

5|Sri Caitanya Mahaprabhu then describes those candidates who

>|are eligible to taste the mellows of devotional service.

>|Their fundamental natures and their varieties are also

>|described. The Lord also informs Sanatana Gosvami about all

>|the confidential paraphernalia of devotional service. He

>|gives a description of Goloka Vrndavana, where the Lord is

>|engaged in His eternal pastimes described in the Hari-vamsa.

>| There is also an opposing and favorable

>|description of kesa-avatara. All these instructions are

>|mentioned herein.

6|In this way Sri Caitanya Mahaprabhu blessed Sanatana

>|Gosvami, placing His own hand on his head. Thus Sanatana

>|received the power to describe these subjects in books like

>|Hari-bhakti-vilasa.

7|Madhya 23.1

8|TEXT 1

9|TEXT

10|cirad adattam nija-gupta-vittam

11|svaprema -namamrtam atyudarah

12|apamaram yo vitatara gaurah

13|krsno janebhyas tam aham prapadye

14|SYNONYMS

15|cirat-for a long time; adattam-not given; nija-gupta-vittam-

>|His own personal confidential property; sva-prema-of love

>|for Him; nama-of the holy name; amrtam-the ambrosia; ati-

>|udarah-most munificent; a-pamaram-even down to the lowest

>|of men; yah-one who; vitatara-distributed; gaurah-Sri

>|Gaurasundara; krsnah-Lord Krsna Himself; janebhyah-to the

>|people in general; tam-to Him; aham-I; prapadye-offer

>|obeisances.

16|TRANSLATION

17|The most munificent Supreme Personality of Godhead, known

>|as Gaurakrsna, distributed to everyone-even the lowest of

>|men-His own confidential treasury in the form of the nectar

>|of love of Himself and the holy name. This was never given

>|to the people at any time before. I therefore offer my

>|respectful obeisances unto Him.

18|Madhya 23.2

19|TEXT 2

20|TEXT

21|jaya jaya gauracandra jaya nityananda

22|jayadvaita-candra jaya gaura-bhakta-vrnda

23|SYNONYMS

24|jaya jaya-all glories; gauracandra-to Sri Caitanya

>|Mahaprabhu; jaya-all glories; nityananda-to Nityananda

>|Prabhu; jaya-all glories; advaita-candra-to Advaita Acarya;

>|jaya-all glories; gaura-bhakta-vrnda-to the devotees of Sri

>|Caitanya Mahaprabhu.

25|TRANSLATION

26|All glories to Sri Caitanya Mahaprabhu! All glories to Lord

>|Nityananda! All glories to Advaita Acarya! And all glories

>|to all the devotees of Lord Caitanya Mahaprabhu!

27|Madhya 23.3

28|TEXT 3

29|TEXT

30|ebe suna bhakti-phala 'prema'-prayojana

31|yahara sravane haya bhakti-rasa-jnana

32|SYNONYMS

33|ebe suna-now hear; bhakti-phala-the result of practice of

>|devotional service; prema-love of Godhead; prayojana-the

>|ultimate goal of life; yahara sravane-by hearing of which;

>|haya-there is; bhakti-rasa-jnana-transcendental knowledge

>|of the mellows of devotional service.

34|TRANSLATION

35|Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana,

>|about the result of devotional service, which is love of

>|Godhead, life's ultimate goal. If one hears this

>|description , he will be enlightened in the transcendental

>|mellows of devotional service.

36|Madhya 23.4

37|TEXT 4

38|TEXT

39|krsne rati gadha haile 'prema'-abhidhana

40|krsna-bhakti-rasera ei 'sthayi-bhava'-nama

41|SYNONYMS

42|krsne-unto Lord Krsna; rati-affection; gadha-deep; haile-

>|when it becomes; prema-abhidhana-called love of God; krsna-

>|bhakti-rasera-of the mellows of devotional service to Krsna;

>| ei-this sthayi-bhava-nama-called sthayi-bhava.

43|TRANSLATION

44|"When affection for Krsna becomes deeper, one attains love

>|of Godhead in devotional service. Such a position is called

>|sthayi-bhava, permanent enjoyment of the mellows of

>|devotional service to Krsna.

45|Madhya 23.5

46|TEXT 5

47|TEXT

48|suddha-sattva-visesatma

49|prema-suryamsu-samya-bhak

50|rucibhis citta-masrnya-

51|krd asau bhava ucyate

52|SYNONYMS

53|suddha-sattva-by unadultered goodness; visesa-

>|distinguished; atma-whose nature; prema-of love of God;

>|surya-like the sun; amsu-a ray; samya-bhak-which is similar

>|to; rucibhih-by different tastes; citta-of the heart;

>|masrnya-softness; krt-which causes; asau-that softness;

>|bhavah-emotion; ucyate-is called.

54|TRANSLATION

55|" 'When devotional service is situated on the

>|transcendental platform of pure goodness, it is like a

>|ray of the sunlight of love for Krsna. At such a time,

>|devotional service causes the heart to be softened by

>|various tastes, and it is called bhava [

>|emotion].'

56|PURPORT

57|This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).

58|Madhya 23.6

59|TEXT 6

60|TEXT

61|e dui,-bhavera 'svarupa', 'tatastha' laksana

62|premera laksana ebe suna, sanatana

63|SYNONYMS

64|ei dui-these two; bhavera-of emotion; sva-rupa-

>|constitutional; tatastha-marginal; laksana-symptoms;

>|premera-of love; laksana-the symptoms; ebe-now; suna-hear;

>|sanatana-O Sanatana.

65|TRANSLATION

66|"Bhava [emotion] has two different symptoms-constitutional

>|and marginal. Now, My dear Sanatana, listen to the symptoms

>|of love.

67|PURPORT

68|The word suddha-sattva-visesatma means "situated on the

>|transcendental platform of pure goodness." In this way the

>|soul is purified of all material contamination, and this

>|position is called svarupa-laksana, the constitutional

>|symptom of bhava, emotion. By various tastes, one's heart

>|is softened, and there is an awakening of one's loving

>|propensity to render spontaneous service to the Lord. This

>|is called tatastha-laksana, the marginal symptom of bhava.

69|Madhya 23.7

70|TEXT 7

71|TEXT

72|samyan masrnita - svanto

73|mamatvatisayankitah

74|bhavah sa eva sandratma

75|budhaih prema nigadyate

76|SYNONYMS

77|samyak-completely; masrnita-svantah -which makes the

>|heart soft; mamatva-of a sense of ownership; atisaya-

>|ankitah-marked with an abundance; bhavah-emotion; sah-that;

>|eva-certainly; sandra-atma-whose nature is very condensed;

>|budhaih-by learned persons; prema-love of Godhead;

>|nigadyate-is described.

78|TRANSLATION

79|" 'When that bhava softens the heart completely, becomes

>|endowed with a great feeling of possessiveness in relation

>|to the Lord and becomes very much condensed and intensified,

>| it is called prema [love of Godhead] by learned scholars.

80|PURPORT

81|This verse is found in the Bhakti-rasamrta-sindhu (1.4.

>|1).

82|Madhya 23.8

83|TEXT 8

84|TEXT

85|ananya-mamata visnau

86|mamata prema-sangata

87|bhaktir ity ucyate bhisma-

88|prahladoddhava-naradaih

89|SYNONYMS

90|ananya-mamata-having a sense of relationships with no

>|others; visnau-in Lord Visnu, or Krsna; mamata-the sense of

>|ownership; prema-sangata-endowed only with love; bhaktih-

>|devotional service; iti-thus; ucyate-is said; bhisma-by

>|Bhisma; prahlada-by Prahlada Maharaja; uddhava-by Uddhava;

>|naradaih-and by Narada.

91|TRANSLATION

92|" 'When one develops an unflinching sense of ownership or

>|possessiveness in relation to Lord Visnu, or, in other

>|words, when one thinks Visnu and no one else to be the only

>|object of love, such an awakening is called bhakti [

>|devotion] by exalted persons like Bhisma, Prahlada, Uddhava

>|and Narada.'

93|PURPORT

94|This verse, quoted from the Narada-pancaratra, is found in

>|the Bhakti-rasamrta-sindhu (1.4.2).

95|Madhya 23.9

96|TEXT 9

97|TEXT

98|kona bhagye kona jivera 'sraddha' yadi haya

99|tabe sei jiva 'sadhu-sanga' ye karaya

100|SYNONYMS

101|kona bhagye-by some good fortune; kona jivera-of some

>|living entity; sraddha yadi haya-if there is faith; tabe-

>|then; sei jiva-that living entity; sadhu-sanga-association

>|with devotees; ye-certainly; karaya-makes.

102|TRANSLATION

103|"If, by good fortune, a living entity develops faith in

>|Krsna, he begins to associate with devotees.

104|Madhya 23.10

105|TEXT 10

106|TEXT

107|sadhu-sanga haite haya 'sravana-kirtana'

108|sadhana-bhaktye haya 'sarvanartha-nivartana'

109|SYNONYMS

110|sadhu-sanga haite-from association with devotees; haya-

>|there is; sravana-kirtana-hearing, chanting and so on;

>|sadhana-bhaktye-by devotional service; haya-there is; sarva-

>|all; anartha-nivartana-disappearance of unwanted thing.

111|TRANSLATION

112|"When one is encouraged in devotional service by the

>|association of devotees, one becomes free from all unwanted

>|contamination by following the regulative principles and

>|chanting and hearing.

113|Madhya 23.11

114|TEXT 11

115|TEXT

116|anartha-nivrtti haile bhaktye 'nistha' haya

117|nistha haite sravanadye 'ruci' upajaya

118|SYNONYMS

119|anartha-nivrtti-disappearance of all unwanted contamination;

>| haile-when there is; bhaktye-in devotional service; nistha-

>|firm faith; haya-there is; nistha haite-from such firm

>|faith; sravana-adye-in hearing, chanting and so on; ruci-

>|taste; upajaya-awakens.

120|TRANSLATION

121|"When one is freed from all unwanted contamination, he

>|advances with firm faith. When firm faith in devotional

>|service awakens, a taste for hearing and chanting also

>|awakens.

122|Madhya 23.12

123|TEXT 12

124|TEXT

125|ruci haite bhaktye haya 'asakti' pracura

126|asakti haite citte janme krsne prity-ankura

127|SYNONYMS

128|ruci haite-from such a taste; bhaktye-in devotional service;

>| haya-there is; asakti-attachment; pracura-deep; asakti

>|haite-from attachment; citte-within the heart; janme-

>|appears; krsne-for Krsna; priti-ankura-the seed of

>|affection.

129|TRANSLATION

130|"After taste is awakened, a deep attachment arises, and

>|from that attachment the seed of love for Krsna grows in

>|the heart.

131|Madhya 23.13

132|TEXT 13

133|TEXT

134|sei 'bhava' gadha haile dhare 'prema'-nama

135|sei prema 'prayojana' sarvananda-dhama

136|SYNONYMS

137|sei bhava-that emotional condition; gadha haile-when it

>|becomes intensified; dhare-takes; prema-nama-the name love

>|of Godhead; sei prema-that love of Godhead; prayojana-the

>|ultimate goal of life; sarva-ananda-dhama-the reservoir of

>|all pleasure.

138|TRANSLATION

139|"When that ecstatic emotional stage intensifies, it is

>|called love of Godhead. Such love is life's ultimate goal

>|and the reservoir of all pleasure.

140|PURPORT

141|Srila Bhaktivinoda Thakura summarizes this growth of love

>|of Godhead as a gradual process. A person becomes

>|interested in devotional service by some good fortune.

>|Eventually he becomes interested in pure devotional service

>|without material contamination. At that point, a person

>|wants to associate with devotees. As a result of this

>|association, he becomes more and more interested in

>|discharging devotional service and hearing and chanting.

>|The more one is interested in hearing and chanting, the

>|more he is purified of material contamination. Liberation

>|from material contamination is called anartha-nivrtti,

>|indicating a diminishing of all unwanted things. This is

>|the test of development in devotional service. If one

>|actually develops the devotional attitude, he must be freed

>|from the material contamination of illicit sex,

>|intoxication, gambling and meat-eating. These are the

>|preliminary symptoms. When one is freed from all material

>|contamination, his firm faith awakens in devotional service

>|. When firm faith develops, a taste arises, and by

>|that taste , one becomes attached to devotional service.

>|When this attachment intensifies, the seed of love of Krsna

>|fructifies. This position is called priti or rati (

>|affection) or bhava (emotion). When rati intensifies, it is

>|called love of Godhead. This love of Godhead is actually

>|life's highest perfection and the reservoir of all pleasure.

142|Thus devotional life is divided into two stages-sadhana-

>|bhakti and bhava-bhakti. Sadhana-bhakti refers to the

>|development of devotional service through the regulative

>|principles. The basic principle for the execution of

>|devotional service is faith. Above that, there is

>|association with devotees, and after that there is

>|initiation by a bona fide spiritual master. After

>|initiation, when one follows the regulative principles of

>|devotional service, one becomes freed from all unwanted

>|things. In this way one becomes firmly fixed and gradually

>|develops a taste for devotional service. The more the taste

>|grows, the more one desires to render service to the Lord.

>|In this way one becomes attached to a particular mellow in

>|the Lord's service-santa, dasya, sakhya, vatsalya and

>|madhura. As a result of such attachment, bhava develops.

>|Bhava-bhakti is the platform of purified goodness. By such

>|purified goodness, one's heart melts in devotional service.

>|Bhava-bhakti is the first seed of love of Godhead. This

>|emotional stage is there before one attains pure love. When

>|that emotional stage intensifies, it is called prema-bhakti,

>| or transcendental love of Godhead. This gradual process is

>|also described in the following two verses

>|found in the Bhakti-rasamrta-sindhu (1.4.15 -16).

143|Madhya 23.14-15

144|TEXTS 14-15

145|TEXT

146|adau sraddha tatah sadhu-

147|sango 'tha bhajana-kriya

148|tato 'nartha-nivrttih syat

149|tato nistha rucis tatah

150|athasaktis tato bhavas

151|tatah premabhyudancati

152|sadhakanam ayam premnah

153|pradurbhave bhavet kramah

154|SYNONYMS

155|adau-in the beginning; sraddha-firm faith, or disinterest

>|in material affairs and interest in spiritual advancement;

>|tatah-thereafter; sadhu-sangah-association with pure

>|devotees; atha-then; bhajana-kriya-performance of

>|devotional service to Krsna (surrendering to the spiritual

>|master and being encouraged by the association of devotees,

>|so that initiation takes place); tatah-thereafter; anartha-

>|nivrttih-the diminishing of all unwanted habits; syat-there

>|should be; tatah-then; nistha-firm faith; rucih-taste;

>|tatah-thereafter; atha-then; asaktih-attachment; tatah-then;

>| bhavah-emotion of affection; tatah-thereafter; prema-love

>|of God; abhyudancati-arises; sadhakanam-of the devotees

>|practicing Krsna consciousness; ayam-this; premnah-of love

>|of Godhead; pradurbhave-in the appearance; bhavet-is;

>|kramah-the chronological order.

156|TRANSLATION

157|" 'In the beginning there must be faith. Then one becomes

>|interested in associating with pure devotees. Thereafter

>|one is initiated by the spiritual master and executes the

>|regulative principles under his orders. Thus one is freed

>|from all unwanted habits and becomes firmly fixed in

>|devotional service. Thereafter, one develops taste and

>|attachment. This is the way of sadhana-bhakti, the

>|execution of devotional service according to the regulative

>|principles. Gradually emotions intensify, and finally there

>|is an awakening of love. This is the gradual development of

>|love of Godhead for the devotee interested in Krsna

>|consciousness.'

158|Madhya 23.16

159|TEXT 16

160|TEXT

161|satam prasangan mama virya-samvido

162| bhavanti hrt-karna-rasayanah kathah

163|taj-josanad asv apavarga-vartmani

164| sraddha ratir bhaktir anukramisyati

165|SYNONYMS

166|satam-of the devotees; prasangat-bu the intimate

>|association; mama-of Me; virya-samvidah-talks full of

>|spiritual potency; bhavanti-appear; hrt-to the heart; karna-

>|and to the ears; rasa-ayanah-a source of sweetness; kathah-

>|talks; tat-of them; josanat-from proper cultivation; asu-

>|quickly; apavarga-of liberation; vartmani-on the path;

>|sraddha-faith; ratih-attraction; bhaktih-love;

>|anukramisyati-will follow one after another.

167|TRANSLATION

168|" 'The spiritually powerful message of Godhead can be

>|properly discussed only in a society of devotees, and it is

>|greatly pleasing to hear in that association. If one hears

>|from devotees, the way of transcendental experience quickly

>|opens to him, and gradually he attains firm faith that in

>|due course develops into attraction and devotion.'

169|PURPORT

170|This is a quotation from Srimad-Bhagavatam (3.25.25).

171|Madhya 23.17

172|TEXT 17

173|TEXT

174|yanhara hrdaye ei bhavankura haya

175|tanhate eteka cihna sarva-sastre kaya

176|SYNONYMS

177|yanhara-of whom; hrdaye-in the heart; ei-this; bhava-ankura-

>|seed of emotion; haya-there is; tanhate-in him; eteka-these;

>| cihna-symptoms; sarva-sastre-all revealed scriptures; kaya-

>|say.

178|TRANSLATION

179|"If one actually has the seed of transcendental emotion in

>|his heart, the symptoms will be visible in his activities.

>|That is the verdict of all revealed scriptures.

180|Madhya 23.18-19

181|TEXTS 18-19

182|TEXT

183|ksantir avyartha-kalatvam

184|viraktir mana-sunyata

185|asa-bandhah samutkantha

186|nama-gane sada rucih

187|asaktis tad-gunakhyane

188|pritis tad-vasati-sthale

189|ity adayo 'nubhavah syur

190|jata-bhavankure jane

191|SYNONYMS

192|ksantih-forgiveness; avyartha-kalatvam-being free from

>|wasting time; viraktih-detachment; mana-sunyata-absence of

>|false prestige; asa-bandhah-hope; samutkantha-eagerness;

>|nama-gane-in chanting the Holy names; sada-always; rucih-

>|taste; asaktih-attachment; tat-of Lord Krsna; guna-akhyane-

>|in describing the transcendental qualities; pritih-

>|affection; tat-His; vasati-sthale-in places of residence (

>|the temple or holy places); iti-thus; adayah-and so on;

>|anubhavah-the signs; syuh-are; jata-developed; bhava-ankure-

>|whose seed of ecstatic emotion; jane-in a person.

193|TRANSLATION

194|" 'When the seed of ecstatic emotion for Krsna fructifies,

>|the following nine symptoms manifest in one's behavior:

>|forgiveness, concern that time should not be wasted,

>|detachment, absence of false prestige, hope, eagerness, a

>|taste for chanting the holy name of the Lord, attachment to

>|descriptions of the transcendental qualities of the Lord,

>|and affection for those places where the Lord resides-that

>|is, a temple or a holy place like Vrndavana. These are all

>|called anubhava, subordinate signs of ecstatic emotion.

>|They are visible in a person in whose heart the seed of

>|love of God has begun to fructify.'

195|PURPORT

196|These two verses are found in the Bhakti-rasamrta-sindhu (1.

>|3.25-26).

197|Madhya 23.20

198|TEXT 20

199|TEXT

200|ei nava prity-ankura yanra citte haya

201|prakrta-ksobhe tanra ksobha nahi haya

202|SYNONYMS

203|ei-this; nava-nine; priti-ankura-fructification of the seed

>|of love; yanra-of whom; citte-in the mind; haya-there is;

>|prakrta-material; ksobhe-in agitation; tanra-his; ksobha-

>|agitation; nahi haya-there is not.

204|TRANSLATION

205|"If love for Krsna in a seedling state has fructified in

>|one's heart, one is not agitated by material things.

206|Madhya 23.21

207|TEXT 21

208|TEXT

209|tam mopayatam pratiyantu vipra

210| ganga ca devi dhrta-cittam ise

211|dvijopasrstah kuhakas taksako va

212| dasatv alam gayata visnu-gathah

213|SYNONYMS

214|tam-him; ma-me; upayatam-surrendered; pratiyantu-you may

>|know; viprah-O brahmanas; ganga-mother Ganges; ca-and; devi-

>|the demigoddess; dhrta-offered; cittam-whose mind; ise-unto

>|the Supreme Personality of Godhead; dvija-upasrstah-created

>|by the brahmana; kuhakah-some trickery; taksakah-snake-bird;

>| va-or; dasatu-let it bite; alam-never mind; gayata-chant;

>|visnu-gathah-the holy names of Lord Visnu.'

215|TRANSLATION

216|" 'O brahmanas, just accept me as a completely surrendered

>|soul, and let mother Ganges, the representative of the Lord,

>| also accept me in that way, for I have already taken the

>|lotus feet of the Lord into my heart. Let the snakebird-or

>|whatever magical thing the brahmana created-bite me at once.

>| I only desire that you all continue singing the deeds of

>|Lord Visnu.'

217|PURPORT

218|This is a verse from Srimad-Bhagavatam (1.19.15) spoken by

>|Maharaja Pariksit while he was sitting on the bank of the

>|Ganges expecting to be bitten by a snakebird summoned

>|by the curse of a brahmana boy named Srngi, who was the son

>|of a great sage named Samika. News of the curse was

>|conveyed to the King, who prepared for his imminent death.

>|Many great saintly persons, sages, brahmanas, kings and

>|demigods came to see him in his last days. Maharaja

>|Pariksit, however, was not at all afraid of being bitten by

>|the snake-bird. Indeed, he requested all the great

>|personalities assembled to continue chanting the holy name

>|of Lord Visnu.

219|Madhya 23.22

220|TEXT 22

221|TEXT

222|krsna-sambandha vina kala vyartha nahi yaya

223|SYNONYMS

224|krsna-sambandha vina-without a connection with Krsna; kala-

>|time; vyartha-useless; nahi yaya-does not become.

225|TRANSLATION

226|"Not a moment should be lost. Every moment should be

>|utilized for Krsna or connected with Him.

227|PUPORT

228|Maharaja Pariksit's expression of anxiety is explained in

>|this verse. He says, "Let whatever is destined to happen

>|take place. It doesn't matter. Just let me see that not a

>|moment of my time is wasted without a relationship with

>|Krsna." One has to tolerate all obstacles on the path of

>|Krsna consciousness, and one has to see that not a moment

>|of his life is wasted outside of Krsna's service.

229|Madhya 23.23

230|TEXT 23

231|TEXT

232|vagbhih stuvanto manasa smarantas

233| tanva namanto 'py anisam na trptah

234|bhaktah sravan-netra-jalah samagram

235| ayur harer eva samarpayanti

236|SYNONYMS

237|vagbhih-by words; stuvantah-offering prayers to the Supreme

>|Personality of Godhead; manasa-by the mind; smarantah-

>|remembering; tanva-by the body; namantah-offering

>|obeisances; api-although; anisam-all the time; na trptah-

>|not satisfied; bhaktah-the devotees; sravat-shedding; netra-

>|jalah-tears from the eyes; samagram-the whole; ayuh-life;

>|hareh-to Krsna; eva-only; samarpayanti-dedicate.

238|TRANSLATION

239|" 'With their words, they offer prayers to the Lord. With

>|their minds, they always remember the Lord. With their

>|bodies, they offer obeisances to the Lord. Despite all

>|these activities, they are still not satisfied. This is the

>|nature of pure devotees. Shedding tears from their eyes,

>|they dedicate their whole lives to the Lord's service.'

240|PURPORT

241|This verse from the Hari-bhakti-sudhodaya is found in the

>|Bhakti-rasamrta-sindhu (1.3.29).

242|Madhya 23.24

243|TEXT 24

244|TEXT

245|bhukti, siddhi, indriyartha tare nahi bhaya

246|SYNONYMS

247|bhukti-material enjoyment; siddhi-mystic power; indriya-

>|artha-the objects of the senses; tare-unto him; nahi bhaya-

>|do not appeal.

248|TRANSLATION

249|"In the material field, people are interested in material

>|enjoyment, mystic power and sense gratification. However ,

>|these things do not appeal to the devotee at all.

250|Madhya 23.25

251|TEXT 25

252|TEXT

253|yo dustyajan dara-sutan

254|suhrd-rajyam hrdi sprsah

255|jahau yuvaiva malavad

256|uttamahsloka-lalasah

257|SYNONYMS

258|yah-who (Bharata Maharaja); dustyajan-difficult to give up;

>|dara-sutan-wife and children; suhrt-friends; rajyam-kingdom;

>| hrdi sprsah-dear to the core of the heart; jahau-gave up;

>|yuva-youthful; eva-at that time; malavat -like stool;

>|uttamah-sloka-lalasah-being captivated by the

>|transcendental qualities, pastimes and association of the

>|Supreme Personality of Godhead.

259|TRANSLATION

260|" 'King Bharata was very eager to attain the association of

>|the Supreme Personality of Godhead, Krsna, who is called

>|uttama-sloka because poems and prayers are offered

>|to Him for His favor. In his youth, King Bharata gave up

>|his attractive wife and children, as well as his beloved

>|friends and opulent kingdom, just as one gives up stool

>|after passing it.'

261|PURPORT

262|These are the signs of virakti (detachment) found in a

>|person who has developed bhava, the preliminary stage of

>|love of Godhead; This verse is quoted from Srimad-

>|Bhagavatam (5.14.43).

263|Madhya 23.26

264|TEXT 26

265|TEXT

266|'sarvottama' apanake 'hina' kari mane

267|SYNONYMS

268|sarva-uttama-although standing above all; apanake-himself;

>|hina kari-as the lowest; mane-considers.

269|TRANSLATION

270|"Although a pure devotee's standard is above all, he still

>|considers himself to be in the lowest stage of life.

271|Madhya 23.27

272|TEXT 27

273|TEXT

274|harau ratim vahann esa

275|narendranam sikhamanih

276|bhiksam atann ari-pure

277|sva-pakam api vandate

278|SYNONYMS

279|harau-toward the Supreme Personality of Godhead; ratim-

>|affection; vahan-carrying; esah-this one; nara-indranam-of

>|all the kings; sikha-manih-brilliant crown jewel; bhiksam-

>|begging alms; atan-wandering for; ari-pure-even in the city

>|of enemies; sva-pakam-the fifth-grade candalas; api-even;

>|vandate-worships.

280|TRANSLATION

281|" 'Bharata Maharaja always carried affection for Krsna

>|within his heart. Although Bharata Maharaja was the crown

>|jewel of kings, he was still wandering about and begging

>|alms in the city of his enemies. He was even offering

>|respects to candalas, low-class men who eat dogs.'

282|PURPORT

283|This is a quotation from Padma Purana.

284|Madhya 23.28

285|TEXT 28

286|TEXT

287|'krsna krpa karibena'-drdha kari' jane

288|SYNONYMS

289|krsna-Lord Krsna; krpa karibena-will show His mercy; drdha

>|kari'-making firm; jane-he believes.

290|TRANSLATION

291|"A fully surrendered devotee always hopes that Lord Krsna

>|will be kind to him. This hope is very firm in him.

292|Madhya 23.29

293|TEXT 29

294|TEXT

295|na prema sravanadi-bhaktir api va yogo 'thava vaisnavo

296| jnanam va subha-karma va kiyad aho saj-jatir apy asti va

297|hinarthadhika-sadhake tvayi tathapy acchedya-mula sati

298| he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam

299|SYNONYMS

300|na-not; prema-love of Godhead; sravana-adi-consisting of

>|chanting, hearing and so on; bhaktih-devotional service;

>|api-also; va-or; yogah-the power of mystic yoga; athava -

>|or; vaisnavah-befitting a devotee; jnanam-knowledge; va-or;

>|subha-karma-pious activities; va-or; kiyat-a little; aho-O

>|my Lord; sat-jatih-birth in a good family; api-even; asti-

>|there is; va-or; hina-artha-adhika-sadhake-who bestows

>|greater benedictions upon one who is fallen and possesses

>|no good qualities; tvayi-unto You; tathapi -still;

>|acchedya-mula-whose root is uncuttable; sati-being; he-O;

>|gopi-jana-vallabha-most dear friend of the gopis;

>|vyathayate-gives pain; ha ha-alas; mat-my; asa-hope; eva-

>|certainly; mam-to me.

301|TRANSLATION

302|" 'O my Lord, I do not have any love for You, nor am I

>|qualified for discharging devotional service by chanting

>|and hearing. Nor do I possess the mystic power of a

>|Vaisnava, knowledge or pious activities. Nor do I belong to

>|a very high-caste family. On the whole, I do not possess

>|anything. Still, O beloved of the gopis, because You bestow

>|Your mercy on the most fallen, I have an unbreakable hope

>|that is constantly in my heart. That hope is always giving

>|me pain.'

303|PURPORT

304|This verse is found in the Bhakti-rasamrta-sindhu (1.3.35).

305|Madhya 23.30

306|TEXT 30

307|TEXT

308|samutkantha haya sada lalasa-pradhana

309|SYNONYMS

310|samutkantha-eagerness; haya-is; sada-always; lalasa-ardent

>|desire; pradhana-chiefly characterized by.

311|TRANSLATION

312|"This eagerness is chiefly characterized by an ardent

>|desire to associate with the Lord.

313|Madhya 23.31

314|TEXT 31

315|TEXT

316|tvac-chaisavam tri-bhuvanadbhutam ity avehi

317| mac-capalam ca tava va mama vadhigamyam

318|tat kim karomi viralam murali-vilasi

319| mugdham mukhambujam udiksitum iksanabhyam

320|SYNONYMS

321|tvat-Your; saisavam-early age; tri-bhuvana-within the three

>|worlds; adbhutam-wonderful; iti-thus; avehi-know; mat-

>|capalam-My unsteadiness; ca-and; tava-of You; va-or; mama-

>|of Me; va-or; adhigamyam-to bu understood; tat-that; kim-

>|what; karomi-I do; viralam-in solitude; murali-vilasi-O

>|player of the flute; mugdham-attractive; mukha-ambujam-

>|lotuslike face; udiksitum-to see sufficiently; iksanabhyam-

>|by the eyes.

322|TRANSLATION

323|" 'O Krsna, O flute player, the sweetness of Your early

>|age is wonderful within these three worlds. You know My

>|unsteadiness, and I know Yours. No one else knows about

>|this. I want to see Your beautiful, attractive face

>|somewhere in a solitary place, but how can this be

>|accomplished?'

324|PURPORT

325|This is a verse from Krsna-karnamrta (32).

326|Madhya 23.32

327|TEXT 32

328|TEXT

329|nama-gane sada ruci, laya krsna-nama

330|SYNONYMS

331|nama-gane-in chanting the holy names; sada-constantly; ruci-

>|taste,relish; laya-takes; krsna-nama-the Hare Krsna mantra.

332|TRANSLATION

333|"Due to having great relish for the holy name, one is

>|inclined to chant the Hare Krsna maha-mantra constantly.

334|Madhya 23.33

335|TEXT 33

336|TEXT

337|rodana -bindu - maranda -syandi-

338|drg - indivaradya govinda

339|tava madhura -svara-kanthi

340|gayati namavalim bala

341|SYNONYMS

342|rodana-bindu-with teardrops; maranda-like the nectar or

>|juice of flowers; syandi-pouring; drk-indivara-whose lotus

>|eyes; adya-today; govinda-O my Lord Govinda; tava-Your;

>|madhura-svara-kanthi-who has a very sweet voice; gayati-

>|sings; nama-avalim-holy names; bala-this young girl (

>|Radhika).

343|TRANSLATION

344|" 'O Govinda, this youthful girl named Radhika is today

>|constantly pouring forth tears like nectar falling from

>|flowers . She is also singing Your holy name in a sweet

>|voice.'

345|PURPORT

346|This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).

347|Madhya 23.34

348|TEXT 34

349|TEXT

350|krsna-gunakhyane haya sarvada asakti

351|SYNONYMS

352|krsna-guna-akhyane-in describing the transcendental

>|qualities of Krsna; haya-there is; sarvada-always; asakti-

>|attachment.

353|TRANSLATION

354|"At this stage of bhava, a devotee has awakened the

>|tendency to chant and describe the transcendental qualities

>|of the Lord. He has attachment for this process.

355|Madhya 23.35

356|TEXT 35

357|TEXT

358|madhuram madhuram vapur asya vibhor

359| madhuram madhuram vadanam madhuram

360|madhu-gandhi mrdu-smitam etad aho

361| madhuram madhuram madhuram madhuram

362|SYNONYMS

363|madhuram-sweet; madhuram-sweet; vapuh-the transcendental

>|form; asya-His; vibhoh-of the Lord; madhuram-sweet;

>|madhuram-sweet; vadanam-face; madhuram-more sweet; madhu-

>|gandhi-the fragrance of honey; mrdu-smitam-soft smiling;

>|etat-this; aho-oh ; madhuram-sweet; madhuram-sweet;

>|madhuram-sweet; madhuram-still more sweet.

364|TRANSLATION

365|" 'O my Lord, the transcendental body of Krsna is very

>|sweet, and His face is even sweeter than His body. The

>|soft smile on His face, which is like the fragrance of

>|honey, is sweeter still.'

366|PURPORT

367|This is a verse quoted from Bilvamangala Thakura's Krsna-

>|karnamrta (92).

368|Madhya 23.36

369|TEXT 36

370|TEXT

371|krsna-lila-sthane kare sarvada vasati

372|SYNONYMS

373|krsna-lila-sthane-in the place where Krsna has His pastimes;

>| kare-makes; sarvada-always; vasati-abode.

374|TRANSLATION

375|"A devotee absorbed in ecstatic emotion for Krsna always

>|resides in a place where Krsna's pastimes were performed.

376|Madhya 23.37

377|TEXT 37

378|TEXT

379|kadaham yamuna-tire

380|namani tava kirtayan

381|udbaspah pundarikaksa

382|racayisyami tandavam

383|SYNONYMS

384|kada-when; aham-I; yamuna-tire-on the bank of the Yamuna;

>|namani-holy names; tava-Your; kirtayan-chanting; udbaspah-

>|full of tears; pundarika-aksa-O lotus-eyed one; racayisyami-

>|I shall create; tandavam-dancing like a madman.

385|TRANSLATION

386|" 'O Lord Pundarikaksa, while chanting Your holy name with

>|tears in my eyes, when shall I dance in ecstasy on the bank

>|of the Yamuna?'

387|PURPORT

388|This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).

389|Madhya 23.38

390|TEXT 38

391|TEXT

392|krsne 'ratira' cihna ei kailun vivarana

393|'krsna-premera' cihna ebe suna sanatana

394|SYNONYMS

395|krsne-for Krsna; ratira-of attraction; cihna-the symptoms;

>|ei-all these; kailun vivarana-I have described; krsna-

>|premera-of love for Lord Krsna; cihna-the symptoms; ebe-now;

>| suna sanatana-please hear, Sanatana.

396|TRANSLATION

397|"These are the symptoms of a person who has developed

>|attraction [bhava] for Krsna. Now let me describe the

>|symptoms of a person who is actually elevated to love of

>|Krsna. O Sanatana, please hear this from Me.

398|Madhya 23.39

399|TEXT 39

400|TEXT

401|yanra citte krsna-prema karaye udaya

402|tanra vakya, kriya, mudra vijneha na bujhaya

403|SYNONYMS

404|

405|yanra citte-in whose heart; krsna-prema-love of Krsna;

>|karaye udaya-awakens; tanra-his; vakya-words; kriya-

>|activities; mudra-symptoms; vijneha-even a learned scholar;

>|na bujhaya-does not understand.

406|TRANSLATION

407|"Even the most learned man cannot understand the words,

>|activities and symptoms of a person situated in love of

>|Godhead.

408|Madhya 23.40

409|TEXT 40

410|TEXT

411|dhanyasyayam nava-prema

412|yasyonmilati cetasi

413|antarvanibhir apy asya

414|mudra susthu sudurgama

415|SYNONYMS

416|dhanyasya-of a most fortunate person; ayam-this; navah-new;

>|prema-love of Godhead; yasya-of whom; unmilati-manifests;

>|cetasi-in the heart; antarvanibhih -by persons

>|well versed in sastras; api-even; asya-of him; mudra-

>|symptoms; susthu-exceedingly; sudurgama -difficult

>|to understand.

417|TRANSLATION

418|" 'Even a most learned scholar cannot understand the

>|activities and symptoms of an exalted personality in whose

>|heart love of Godhead has awakened.'

419|PURPORT

420|This verse is also found in the Bhakti-rasamrta-sindhu (1.4.

>|17).

421|Madhya 23.41

422|TEXT 41

423|TEXT

424|evamvratah sva - priya - nama - kirtya

425| jatanurago druta-citta uccaih

426|hasaty atho roditi rauti gayaty

427| unmadavan nrtyati loka-bahyah

428|SYNONYMS

429|evam-vratah-when one thus engages in a vow to chant and

>|dance; sva-own; priya-very dear; nama-the holy name; kirtya-

>|by chanting; jata-in this way develops; anuragah-attachment;

>| druta-cittah-very eagerly; uccaih-loudly; hasati-laughs;

>|atho-also; roditi-cries; rauti-becomes agitated; gayati-

>|chants; unmada-vat-like a madman; nrtyati-dances; loka-

>|bahyah-not caring for outsiders.

430|TRANSLATION

431|" 'When a person is actually advanced and takes pleasure in

>|chanting the holy name of the Lord, who is very dear to him,

>| he is agitated and loudly chants the holy name. He also

>|laughs, cries, becomes agitated and chants just like a

>|madman, not caring for outsiders.'

432|PURPORT

433|This verse is quoted from Srimad-Bhagavatam (11.2.40).

434|Madhya 23.42

435|TEXT 42

436|TEXT

437|prema krame badi' haya-sneha, mana, pranaya

438|raga, anuraga, bhava, mahabhava haya

439|SYNONYMS

440|prema-love of God; krame-gradually; badi'-increasing; haya-

>|is; sneha-affection; mana-indignation due to affection;

>|pranaya-love; raga-attachment; anuraga-subattachment; bhava-

>|ecstasy; maha-bhava-exalted ecstasy; haya-is.

441|TRANSLATION

442|"Love of Godhead increases and is manifest as affection,

>|counter-love, love, attachment, subattachment, ecstasy

>|and sublime ecstasy.

443|Madhya 23.43

444|TEXT 43

445|TEXT

446|bija, iksu, rasa, guda tabe khanda-sara

447|sarkara, sita-michari, suddha-michari ara

448|SYNONYMS

449|bija-seeds; iksu-sugarcane plants; rasa-juice; guda-

>|molasses; tabe-then; khanda-sara-crude sugar; sarkara-sugar;

>| sita-michari-sugar candy; suddha-michari-rock candy; ara-

>|also.

450|TRANSLATION

451|"This development is compared to sugarcane seeds, sugarcane

>|plants, sugarcane juice, molasses, crude sugar, refined

>|sugar, sugar candy and rock candy.

452|Madhya 23.44

453|TEXT 44

454|TEXT

455|iha yaiche krame nirmala, krame bade svada

456|rati-premadira taiche badaye asvada

457|SYNONYMS

458|iha-this; yaiche-like; krame-by succession; nirmala-pure;

>|krame-gradually; bade-increases; svada-taste; rati-from

>|attachment; prema-adira-of love of Godhead and so on;

>|taiche-in that way; badaye-increases; asvada-taste.

459|TRANSLATION

460|"just as the taste of sugar

>|increases as it is gradually purified, one should

>|understand that when love of Godhead increases from rati,

>|which is compared to the beginning seed, its taste

>|increases.

461|Madhya 23.45

462|TEXT 45

463|TEXT

464|adhikari-bhede rati-panca parakara

465|santa, dasya, sakhya, vatsalya, madhura ara

466|SYNONYMS

467|adhikari-of possessor; bhede-according to differences;

>|rati-attachment; panca parakara-five varieties; santa-

>|neutral; dasya-servitude; sakhya-friendship; vatsalya-

>|paternal love; madhura-conjugal love; ara-also.

468|TRANSLATION

469|"According to the candidate possessing these transcendental

>|qualities [sneha, mana and so on], there are five

>|transcendental mellows-neutrality, servitorship, friendship,

>| parental love and conjugal love.

470|In the Bhakti-rasamrta-sindhu, rati (attraction) is thus

>|described:

471|vyaktam masrnitevantar-

472|laksyate rati- laksanam

473|mumuksu -prabhrtinam ced

474|bhaved esa ratir na hi

475|kintu bala - camatkara

>|-

476|kari tac-cihna-viksaya

477|abhijnena subodho 'yam

478|raty-abhasah prakirtitah

479|The real symptoms of the fructification of the seed of love

>|(rati) are manifest because the heart is melted. When such

>|symptoms are found among speculators and fruitive actors,

>|they cannot be accepted as real symptoms of attachment.

>|Foolish people without knowledge of devotional service

>|praise such symptoms of attachment even when they are based

>|on something other than a desire to serve Krsna. However,

>|one who is expert in devotional service calls such symptoms

>|rati-abhasa, a mere glimpse of attachment.

480|Madhya 23.46

481|TEXT 46

482|TEXT

483|ei panca sthayi bhava haya panca 'rasa'

484|ye-rase bhakta 'sukhi', krsna haya 'vasa'

485|SYNONYMS

486|ei panca-these five kinds of transcendental mellow; sthayi

>|bhava-permanent ecstatic moods; haya-become; panca rasa-

>|five kinds of transcendental mellow; ye-rase-in a

>|particular mellow; bhakta sukhi-a devotee becomes happy;

>|krsna-Lord Krsna; haya-becomes; vasa-under the control.

487|TRANSLATION

488|"These five transcendental mellows exist permanently. The

>|devotee may be attracted to one of these mellows, and thus

>|he becomes happy. Krsna also becomes inclined toward such a

>|devotee and comes under his control.

489|PURPORT

490|In the Bhakti-rasamrta-sindhu, sthayi-bhava,

>|permanent ecstasy, is thus described:

491|aviruddhan viruddhams ca

492|bhavan yo vasatam nayan

493|su-rajeva virajeta

494|sa sthayi

>|bhava

>| ucyate

495|sthayi bhavo 'tra sa proktah

496|sri-krsna-visaya ratih

497|These moods (bhavas) bring under control the favorable

>|ecstasies (such as laughing) and unfavorable ecstasies (

>|such as anger). When these continue to remain as kings,

>|they are called sthayi-bhava, or permanent ecstasies.

>|Continuous ecstatic love for Krsna is called permanent

>|ecstasy.

498|Madhya 23.47

499|TEXT 47

500|TEXT

501|premadika sthayi-bhava samagri-milane

502|krsna-bhakti rasa-rupe paya pariname

503|SYNONYMS

504|prema-adika-love of Godhead, beginning with santa, dasya

>|and so on; sthayi-bhava-the permanent ecstasies; samagri-

>|milane-by mixing with other ingredients; krsna-bhakti-

>|devotional service to Lord Krsna; rasa-rupe-composed of

>|transcendental mellows; paya-becomes; pariname-by

>|transformation.

505|TRANSLATION

506|"When the permanent ecstasies [neutrality, servitorship and

>|so on] are mixed with other ingredients, devotional service

>|in love of Godhead is transformed and becomes composed of

>|transcendental mellows.

507|PURPORT

508|In the Bhakti-rasamrta-sindhu, the following

>|definition is given:

509|athasyah kesava-rater

510|laksitaya nigadyate

511|samagri- pariposena

512|parama rasa - rupata

513|vibhavair anubhavais ca

514|sattvikair vyabhicaribhih

515|svadyatvam hrdi bhaktanam

516|anita sravanadibhih

517|esa krsna-ratih sthayi

518|bhavo bhakti-raso bhavet

519|Love for Krsna, Kesava, as previously described, reaches

>|the supreme state of being composed of mellows when its

>|ingredients are fulfilled. By means of vibhava, anubhava,

>|sattvika and vyabhicari, hearing and chanting are activated,

>| and the devotee is able to taste love for Krsna. Then

>|attachment for Krsna, or permanent ecstasy (sthayi-bhava),

>|becomes the mellow of devotional service (bhakti-rasa).

520|Madhya 23.48

521|TEXT 48

522|TEXT

523|vibhava, anubhava, sattvika, vyabhicari

524|sthayi-bhava 'rasa' haya ei cari mili'

525|SYNONYMS

526|vibhava-special ecstasy; anubhava-subordinate ecstasy;

>|sattvika-natural ecstasy; vyabhicari-transitory ecstasy;

>|sthayi-bhava-permanent ecstasy; rasa-mellow; haya-becomes;

>|ei cari-these four; mili'-meeting.

527|TRANSLATION

528|"The permanent ecstasy becomes a more and more tasteful

>|transcendental mellow through the mixture of special

>|ecstasy, subordinate ecstasy, natural ecstasy and

>|transitory ecstasy.

529|Madhya 23.49

530|TEXT 49

531|TEXT

532|dadhi yena khanda-marica-karpura-milane

533|'rasalakhya' rasa haya apurvasvadane

534|SYNONYMS

535|dadhi-yogurt; yena-as if; khanda-sugar candy; marica-black

>|pepper; karpura-camphor; milane-being mixed; rasala-akhya-

>|known os delicious; rasa-mellow; haya-becomes; apurva-

>|asvadane-by an unprecedented taste.

536|TRANSLATION

537|"Yogurt mixed with sugar candy, black pepper and camphor is

>|very palatable and tasty. Similarly, when permanent ecstasy

>|mixes with other ecstatic symptoms, it becomes

>|unprecedentedly tasty.

538|Madhya 23.50

539|TEXT 50

540|TEXT

541|dvividha 'vibhava',-alambana, uddipana

542|vamsi-svaradi-'uddipana', krsnadi-'alambana'

543|SYNONYMS

544|dvi-vidha-two kinds; vibhava-particular ecstasy; alambana-

>|the support; uddipana-awakening; vamsi-svara-adi-such as

>|the vibration of the flute; uddipana-exciting; krsna-adi-

>|Krsna and others; alambana-the support.

545|TRANSLATION

546|"There are two kinds of particular ecstasies [vibhava]. One

>|is called the support, and the other is called the

>|awakening. The vibration of Krsna's flute is an example of

>|the awakening, and Lord Krsna Himself is an example of the

>|support.

547|Madhya 23.51

548|TEXT 51

549|TEXT

550|'anubhava'-smita, nrtya, gitadi udbhasvara

551|stambhadi-'sattvika' anubhavera bhitara

552|SYNONYMS

553|anubhava-subordinate ecstasy; smita-smiling; nrtya-dancing;

>|gita-adi-songs and so on; udbhasvara-symptoms of bodily

>|manifestation; stambha-adi-being stunned and others;

>|sattvika-natural; anubhavera bhitara-within the category of

>|subordinate ecstasies.

554|TRANSLATION

555|"The subordinate ecstasies are smiling, dancing and singing,

>| as well as different manifestations in the body. The

>|natural ecstasies, such as being stunned, are considered

>|among the subordinate ecstasies [anubhava].

556|In the Bhakti-rasamrta-sindhu, vibhava is described

>|as follows:

557|tatra jneya vibhavas tu

558|raty-asvadana-hetavah

559|te dvidhalambana eke

560|tathaivoddipanah pare

561|"The cause bringing about the tasting of love for Krsna is

>|called vibhava. Vibhava is divided into two categories-

>|alambana (support) and uddipana (awakening)."

562|In the Agni Purana it is stated:

563|vibhavyate hi raty-adir

564|yatra yena vibhavyate

565|vibhavo nama sa dvedha

>|-

566|lambanoddipanatmakah

567|"That which causes love for Krsna to appear is

>|called vibhava. That has two divisions- alambana [in which

>|love appears ] and uddipana [by which love appears ]."

568|In the Bhakti-rasamrta- sindhu , the following is

>|stated about alambana :

569|krsnas ca

>| Krsna

>|-bhaktas

>| ca

570|budhair alambana matah

571|raty -ader visayatvena

572|tathadharatayapi ca

573|"The object of love is Krsna, and the container of

>|that love is the devotee of Krsna. Both of them are called

>|by the learned scholars alambana- the foundations."

>|Similarly, uddipana is described :

574|uddipanas tu te prokta

575|bhavam uddipayanti ye

576|"Those things which awaken ecstatic

>| love are called uddipana . "

577|te tu sri-krsna- candrasya

578|gunas cestah prasadhanam

579|Mainly this awakening

>|is made possible by the

>|qualities and activities of

>| Krsna, as well as by His

>| mode of decoration

>|and the way

>| His hair is

>|arranged.

580|smitanga -saurabhe vamsa -

581|srnga-nupura- kambavah

582|padanka- ksetra-tulasi-

583|bhakta - tad- vasaradayah

584|"Krsna 's smile, the fragrance

>| of His transcendental body , His flute , bugle ,

>|ankle bells, conchshell , the marks on

>|His feet , His place of residence , His favorite

>|plant [tulasi], His devotees , and

>|the observance

>| of fasts and

>|vows connected to His devotion all

>|awaken the symptoms of ecstatic love."

585|In the Bhakti-rasamrta-sindhu, anubhava is described as

>|follows:

586|anubhavas tu citta-stha-

587|bhavanam avabodhakah

588|te bahir vikriya prayah

589|prokta udbhasvarakhyaya

590|The many external ecstatic symptoms or bodily

>|transformations which indicate ecstatic emotions in the

>|mind, and which are also called udbhasvara, are the

>|anubhavas, or subordinate ecstatic expressions of love.

>|Some of these are dancing, falling down and rolling on the

>|ground, singing and crying very loudly, bodily contortions,

>|loud vibrations, yawning, deep breathing, disregard for

>|others, the frothing of saliva, mad laughter, spitting,

>|hiccups and other similar symptoms. All these symptoms are

>|divided into two divisions-sita and ksepana. Singing,

>|yawning and so on are called sita. Dancing and bodily

>|contortions are called ksepana.

591|The Bhakti-rasamrta-sindhu describes udbhasvara as follows:

592|udbhasante svadhamniti

593|prokta udbhasvara budhaih

594|nivyuttariya-dhammilla-

595|sramsanam gatra-motanam

596|jrmbha ghranasya phullatvam

597|nisvasadyas ca te matah

598|The ecstatic symptoms manifest in the external body of a

>|person in ecstatic love are called by learned scholars

>|udbhasvara. Some of these are a slackening of the belt and

>|a dropping of clothes and hair. Others are bodily

>|contortions, yawning, a trembling of the front portion of

>|the nostrils, heavy breathing, hiccupping and falling down

>|and rolling on the ground. These are the external

>|manifestations of emotional love. Stambha and other

>|symptoms are described in Madhya-lila (14.167).

599|Madhya 23.52

600|TEXT 52

601|TEXT

602|nirveda-harsadi-tetrisa 'vyabhicari'

603|saba mili' 'rasa' haya camatkarakari

604|SYNONYMS

605|nirveda-harsa-adi-complete despondency, jubilation and so

>|on; tetrisa-thirty-three; vyabhicari-transitory elements;

>|saba mili'-all meeting together; rasa-the mellows; haya-

>|becomes; camatkarakari-a cause of wonder.

606|TRANSLATION

607|"There are other ingredients beginning with complete

>|despondency and jubilation. Altogether there are thirty-

>|three varieties, and when these combine, the mellow becomes

>|very wonderful.

608|Nirveda , harsa, and other symptoms are explained in Madhya-

>|lila (14.167). The transitory elements (vyabhicari) are

>|described in the Bhakti-rasamrta-sindhu as follows:

609|athocyante trayas trimsad

>|-

610|bhava ye vyabhicarinah

611|visesenabhimukhyena

612|caranti sthayinam prati

613|vag-anga-sattva-sucya ye

614|jneyas te vyabhicarinah

615|sancarayanti bhavasya

616|gatim sancarino 'pi te

617|unmajjanti nimajjanti

618|stayiny-amrta-varidhau

619|urmivad vardhayanty enam

620|yanti tad-rupatam ca te

621|There are thirty-three transitory elements known as

>|vyabhicari-ecstatic emotions. They especially wander about

>|the permanent sentiments as assistants. They are to be

>|known by words, by different symptoms seen in the limbs and

>|in other parts of the body, and by the peculiar conditions

>|of the heart. Because they set in motion the progress of

>|the permanent sentiments, they are specifically called

>|sancari, or impelling principles. These impelling

>|principles rise up and fall back in the permanent

>|sentiments of ecstatic love like waves in an ocean of

>|ecstasy. Consequently they are called vyabhicari.

622|Madhya 23.53

623|TEXT 53

624|TEXT

625|panca-vidha rasa-santa, dasya, sakhya, vatsalya

626|madhura-nama srngara-rasa-sabate prabalya

627|SYNONYMS

628|panca-vidha rasa-five kinds of mellows; santa-neutrality;

>|dasya-servitorship; sakhya-friendship; vatsalya-paternal

>|affection; madhura-sweet; nama-named; srngara-rasa-the

>|conjugal mellow; sabate-among all of them; prabalya-

>|predominant.

629|TRANSLATION

630|"There are five transcendental mellows-neutrality,

>|servitorship, friendship, paternal affection and conjugal

>|love, which is also known as the mellow of sweetness.

>|Conjugal love excels all others.

631|Madhya 23.54

632|TEXT 54

633|TEXT

634|santa-rase santi-rati 'prema' paryanta haya

635|dasya-rati 'raga' paryanta krameta badaya

636|SYNONYMS

637|santa-rase-in the mellow of neutrality; santi-rati-

>|spiritual attachment in peacefulness; prema paryanta-up to

>|love of Godhead; haya-is; dasya-rati-attachment in

>|servitude; raga-spontaneous love; paryanta-up to; krameta-

>|gradually; badaya-increases.

638|TRANSLATION

639|"The position of neutrality increases up to the point where

>|one can appreciate love of Godhead. The mellow of

>|servitorship gradually increases to the point of

>|spontaneous love of Godhead.

640|Madhya 23.55

641|TEXT 55

642|TEXT

643|sakhya-vatsalya-rati paya 'anuraga'-sima

644|subaladyera 'bhava' paryanta premera mahima

645|SYNONYMS

646|sakhya-in friendship; vatsalya-in paternal affection; rati-

>|affection; paya-obtains; anuraga-sima-up to the limit of

>|subordinate spontaneous love; subala-adyera-of friends like

>|Subala and others; bhava-ecstatic love; paryanta-up to;

>|premera mahima-the glory of the love of Godhead.

647|TRANSLATION

648|"After the mellow of servitorship, there are the mellows of

>|friendship and paternal love, which increase to subordinate

>|spontaneous love. The greatness of the love found in

>|friends like Subala extends to the standard of ecstatic

>|love of Godhead.

649|PURPORT

650|Srila Bhaktisiddhanta Sarasvati Thakura says that the

>|mellow of neutrality increases to simple love of Godhead.

>|In the mellow of servitorship, love of Godhead increases

>|beyond that to affection, counter-love (anger based on

>|love), love and attachment. Similarly, the mellow of

>|friendship increases to affection, counter-love, love,

>|attachment and subattachment. It is the same with the

>|mellow of paternal affection. The special feature of the

>|mellow of friendship exhibited by personalities like Subala

>|is that it increases from fraternal affection to

>|counter-love, to spontaneous attachment, to

>|subordinate attachment, and finally to the ecstasy where

>|all the ecstatic symptoms continuously exist.

651|Madhya 23.56

652|TEXT 56

653|TEXT

654|santa - adi rasera ' yoga ', ' viyoga

>|'- dui bheda

655|sakhya-vatsalye yogadira aneka vibheda

656|SYNONYMS

657|santa-adi rasera-of the mellows beginning from neutrality;

>|yoga-connection; viyoga-separation; dui bheda-two divisions;

>| sakhya-in the mellow of friendship; vatsalye-in paternal

>|affection; yoga-adira-of connection and separation; aneka

>|vibheda-many varieties.

658|TRANSLATION

659|"There are two divisions of each of the five mellows-yoga [

>|connection] and viyoga [separation]. Among the mellows of

>|friendship and parental affection, there are many divisions

>|of connection and separation.

660|PURPORT

661|In the Bhakti-rasamrta-sindhu, these divisions are

>|described:

662|ayoga-yogavetasya

663|prabhedau kathitav ubhau

664|In the mellows of bhakti-yoga, there are two stages-ayoga

>|and yoga. Ayoga is described in the Bhakti-

>|rasamrta-sindhu :

665|sangabhavo harer dhirair

666|ayoga iti kathyate

667|ayoge tvan-manaskatvam

668|tad -gunady -

>|anusandhayah

669|tat

>|-prapty-upaya - cintadyah

670|sarvesam kathitah kriyah

671|Learned scholars in the science of bhakti-yoga say that

>|when there is an absence of association with the Supreme

>|Personality of Godhead, separation takes place. In the

>|stage of ayoga (separation), the mind is filled with Krsna

>|consciousness and is fully absorbed in thoughts of Krsna.

>|In that stage, the devotee searches out the transcendental

>|qualities of the Supreme Personality of Godhead. It is said

>|that in that stage of separation, all the devotees in the

>|different mellows are always active in thinking of ways to

>|attain Krsna's association.

672|The word yoga (connection) is thus described:

673|krsnena sangamo yas tu

674|sa yoga iti kirtyate

675|"When one meets Krsna directly, that is called yoga."

676|In the transcendental mellows of neutrality and

>|servitorship, there are similar divisions of yoga and

>|viyoga, but they are not variegated. The divisions of yoga

>|and viyoga are always existing in the five mellows. However,

>| in the transcendental mellows of friendship and paternal

>|affection, there are many varieties of yoga and viyoga. The

>|varieties of yoga are thus described:

677|yogo 'pi kathitah siddhis

678|tustih sthitir iti tridha

679|Yoga (connection) is of three types-success, satisfaction

>|and permanence. The divisions of ayoga (

>|separation) are thus described :

680|utkanthitam viyogas cety

681|ayogo 'pi dvidhocyate

682|Thus ayoga has two divisions-longing and separation.

683|Madhya 23.57

684|TEXT 57

685|TEXT

686|'rudha', 'adhirudha' bhava-kevala 'madhure'

687|mahisi-ganera 'rudha', 'adhirudha' gopika-nikare

688|SYNONYMS

689|rudha-advanced; adhirudha-highly advanced; bhava-ecstasy;

>|kevala-only; madhure-in the transcendental mellow of

>|conjugal love; mahisi-ganera-of the queens of Dvaraka;

>|rudha-advanced; adhirudha-highly advanced; gopika-nikare-

>|among the gopis.

690|TRANSLATION

691|"Only in the conjugal mellow are there two ecstatic

>|symptoms called rudha [advanced] and adhirudha [highly

>|advanced]. The advanced ecstasy is found among the

>|queens of Dvaraka, and the highly advanced ecstasies are

>|found among the gopis.

692|PURPORT

693|The adhirudha ecstasies are explained in the Ujjvala-

>|nilamani:

694|rudhoktebhyo 'nubhavebhyah

695|kam apy apta visistatam

696|yatranubhava drsyante

697|so 'dhirudho nigadyate

698|The very sweet attraction of conjugal love increases

>|through affection, counter-love, love, attachment,

>|subattachment, ecstasy and highly advanced ecstasy (

>|mahabhava). The platform of mahabhava includes rudha and

>|adhirudha. These platforms are possible only in conjugal

>|love. Advanced ecstasy is found in Dvaraka, whereas highly

>|advanced ecstasy is found among the gopis.

699|Madhya 23.58

700|TEXT 58

701|TEXT

702|adhirudha-mahabhava-dui ta' prakara

703|sambhoge 'madana', virahe 'mohana' nama tara

704|SYNONYMS

705|adhirudha-mahabhava-highly advanced ecstasy; dui ta'

>|prakara-two varieties; sambhoge-in actually meeting; madana-

>|madana; virahe-in separation; mohana-mohana; nama-the names;

>| tara-of them.

706|TRANSLATION

707|"Highly advanced ecstasy is divided into two categories-

>|madana and mohana. Meeting together is called madana, and

>|separation is called mohana.

708|Madhya 23.59

709|TEXT 59

710|TEXT

711|'madane ' cumbanadi haya

>|ananta vibheda

712|'udghurna ', ' citra - jalpa ' ' mohane

>|' dui bheda

713|SYNONYMS

714|madane-in the stage of madana; cumbana-adi-kissing and

>|similar activities; haya-are; ananta vibheda-unlimited

>|divisions; udghurna-unsteadiness; citra-jalpa-various mad

>|talks; mohane-the stage of mohana, dui bheda-two divisions.

715|TRANSLATION

716|"On the madana platform there are kissing and many other

>|symptoms, which are unlimited. In the mohana stage, there

>|are two divisions-udghurna [unsteadiness] and citra-jalpa [

>|varieties of mad emotional talks].

717|PURPORT

718|For further information, see Madhya-lila (1.87 ).

719|Madhya 23.60

720|TEXT 60

721|TEXT

722|citra-jalpera dasa anga-prajalpadi-nama

723|'bhramara-gita'ra dasa sloka tahate pramana

724|SYNONYMS

725|citra-jalpera-of the mad talks; dasa-ten; anga-parts;

>|prajalpa-adi-nama-named prajalpa and so on; bhramara-gitara-

>|of Radharani's talks with the bumblebee (Srimad-Bhagavatam,

>|Canto Ten, Chapter Forty-seven); dasa sloka-ten verses;

>|tahate-in that matter; pramana-the evidence.

726|TRANSLATION

727|"Mad emotional talks include ten divisions, called prajalpa

>|and other names. An example of this is the ten verses

>|spoken by Srimati Radharani called 'Song to the

>|Bumblebee.'

728|PURPORT

729|Imaginative mad talks known as citra-jalpa can be

>|divided into ten categories-prajalpa, parijalpa, vijalpa,

>|ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa

>|and sujalpa. There are no English equivalents for these

>|different features of jalpa (imaginative talk).

730|Madhya 23.61

731|TEXT 61

732|TEXT

733|udghurna, vivasa-cesta-divyonmada-nama

734|virahe krsna-sphurti, apanake 'krsna'-jnana

735|SYNONYMS

736|udghurna-unsteadiness; vivasa-cesta-boastful activities;

>|divya-unmada-nama-named transcendental madness; virahe-in

>|separation; krsna-sphurti-manifestation of Krsna; apanake-

>|oneself; krsna-jnana-thinking as Krsna.

737|TRANSLATION

738|"Udghurna [unsteadiness] and vivasa-cesta [boastful

>|activities] are aspects of transcendental madness. In

>|separation from Krsna, one experiences the manifestation of

>|Krsna, and one thinks oneself to be Krsna.

739|Madhya 23.62

740|TEXT 62

741|TEXT

742|'sambhoga'-'vipralambha'-bhede dvividha srngara

743|sambhogera ananta anga, nahi anta tara

744|SYNONYMS

745|sambhoga-of meeting (enjoyment together); vipralambha-of

>|separation; bhede-in two divisions; dvi-vidha srngara-two

>|kinds of conjugal love; sambhogera-of the stage of sambhoga,

>| or meeting; ananta anga-unlimited parts; nahi-not; anta-an

>|end; tara-of that.

746|TRANSLATION

747|"In conjugal love [srngara] there are two departments-

>|meeting and separation. On the platform of meeting, there

>|are unlimited varieties that are beyond description.

748|PURPORT

749|Vipralambha is described in the Ujjvala-nilamani

>|:

750|yunor ayuktayor bhavo

751|yuktayor vatha yo mithah

752|abhistalinganadinam

753|anavaptau prakrsyate

754|sa vipralambho vijneyah

755|sambhogonnatikarakah

756|na vina vipralambhena

757|sambhogah pustim asnute

758|When the lover and the beloved meet, they are called yukta (

>|connected). Previous to their meeting, they are called

>|ayukta (not connected). Whether connected or not connected,

>|the ecstatic emotion arising due to not being able to

>|embrace and kiss each other as desired is called

>|vipralambha. This vipralambha helps nourish emotions at the

>|time of meeting. Similarly, sambhoga is thus described:

759|darsanalinganadinam

760|anukulyan nisevaya

761|yunor ullasam arohan

762|bhavah sambhoga iryate

763|"Meeting each other and embracing each other are aimed at

>|bringing about the happiness of both the lover and the

>|beloved. When this stage becomes increasingly jubilant, the

>|resultant ecstatic emotion is called sambhoga." When

>|awakened, sambhoga is divided into four categories:

764|(1) purva-raga-anantara-after purva-raga (attachment prior

>|to meeting), sambhoga is called brief (sanksipta);

765|(2) mana-anantara-after mana (anger based on love),

>|sambhoga is called encroached (sankirna);

766|(3) kincid-dura-pravasa-anantara-after being a little

>|distance away for some time, sambhoga is called

>|accomplished (sampanna);

767|(4) sudura-pravasa-anantara-after being far away, sambhoga

>|is called perfection (samrddhiman).

768|The meetings of the lovers that take place in dreams also

>|have these four divisions.

769|Madhya 23.63

770|TEXT 63

771|TEXT

772|'vipralambha' catur-vidha-purva-raga, mana

773|pravasakhya, ara prema-vaicittya-akhyana

774|SYNONYMS

775|vipralambha-separation; catuh-vidha-four divisions; purva-

>|raga-purva-raga; mana-mana; pravasakhya -known as

>|pravasa; ara-and; prema-vaicittya-prema-vaicittya; akhyana-

>|calling.

776|TRANSLATION

777|"Vipralambha has four divisions-purva-raga, mana, pravasa,

>|and prema-vaicittya.

778|PURPORT

779|Purva-raga is described in Ujjvala-nilamani

>|:

780|ratir ya sangamat purvam

781|darsana -sravanadi - ja

782|tayor unmilati prajnaih

783|purva -ragah

>|sa ucyate

784|When attachment produced in both the lover and beloved

>|before their meeting by seeing, hearing and so on becomes

>|very palatable by the mixture of four ingredients, such as

>|vibhava and anubhava , this is called purva-

>|raga.

785|The word mana is also

>|described:

786|dampatyor bhava ekatra

787|sator apy anuraktayoh

788|svabhistaslesa -viksadi-

789|nirodhi mana ucyate

790|Mana is a word used to indicate the mood of

>|the lover and the beloved experienced

>|whether they are in one place or in different

>|places. This mood obstructs their looking at one another

>|and embracing one another, despite the fact that they are

>|attached to one another.

791|Pravasa is also explained as

>| follows :

792|purva- sanga-tayor yunor

793|bhaved desantaradibhih

794|vyavadhanam tu yat prajnaih

795|sa pravasa itiryate

796|Pravasa is a word used to indicate the separation of lovers

>|who were previously intimately associated. This separation

>|is due to their being in different places.

797|Similarly, prema-vaicittya is explained:

798|priyasya sannikarse 'pi

799|premotkarsa-svabhavatah

800|ya visesa-dhiyartis tat

801|prema-vaicittyam ucyate

802|Prema-vaicittya is a word used to indicate an abundance of

>|love that brings about grief from fear of separation,

>|although the lover is present.

803|Madhya 23.64

804|TEXT 64

805|TEXT

806|radhikadye 'purva-raga' prasiddha 'pravasa', 'mane'

807|'prema-vaicittya' sri-dasame mahisi-gane

808|SYNONYMS

809|radhikadye-in Srimati Radharani and the other gopis; purva-

>|raga-feelings before union; prasiddha-celebrated; pravasa

>|mane-also pravasa and mana; prema-vaicittya-feelings of

>|fear of separation; sri-dasame-in the Tenth Canto; mahisi-

>|gane-among the queens.

810|TRANSLATION

811|"Of the four kinds of separation, three [purva-raga,

>|pravasa and mana] are celebrated in Srimati Radharani and

>|the gopis. In Dvaraka, among the queens, feelings of prema-

>|vaicittya are very prominent.

812|Madhya 23.65

813|TEXT 65

814|TEXT

815|kurari vilapasi tvam vita-nidra na sese

816|svapiti jagati ratryam isvaro gupta-bodhah

817|vayam iva sakhi kaccid gadha-nirviddha-ceta

818|nalina-nayana-hasodara-lileksitena

819|SYNONYMS

820|kurari-O female osprey; vilapasi-are lamenting; tvam-you;

>|vita-nidra-without sleep; na-not; sese-rest; svapiti-sleeps;

>| jagati-in the world; ratryam-at night; isvarah-Lord Krsna;

>|gupta-bodhah-whose consciousness is hidden; vayam-we; iva-

>|like; sakhi-O dear friend; kaccid-whether; gadha-deeply;

>|nirviddha- ceta-pierced in the heart; nalina-nayana-of the

>|lotus-eyed Lord; hasa-smiling; udara-liberal; lila-iksitena-

>|by the playful glancing.

821|TRANSLATION

822|" 'My dear friend kurari, it is now night, and Lord Sri

>|Krsna is sleeping. You yourself are not asleep or resting

>|but are lamenting. Should I presume that you, like us, are

>|affected by the smiling, liberal, playful glances of the

>|lotus eyed Krsna? If so, your heart is deeply pierced. Is

>|that why you are showing these signs of sleepless

>|lamentation?'

823|PURPORT

824|This is a quotation from Srimad-Bhagavatam (10.90.15) .

>|Although the queens

>|were with Krsna, they were still thinking of losing His

>|company.

825|Madhya 23.66

826|TEXT 66

827|TEXT

828|vrajendra-nandana krsna-nayaka-siromani

829|nayikara siromani-radha-thakurani

830|SYNONYMS

831|vrajendra-nandana krsna-Lord Krsna, the son of Maharaja

>|Nanda; nayaka-siromani-best of all heroes; nayikara

>|siromani-the best of all heroines; radha-thakurani-Srimati

>|Radharani.

832|TRANSLATION

833|"Lord Krsna, the Supreme Personality of Godhead who

>|appeared as the son of Nanda Maharaja, is the supreme hero

>|in all dealings. Similarly, Srimati Radharani is the

>|topmost heroine in all dealings.

834|Madhya 23.67

835|TEXT 67

836|TEXT

837|nayakanam siroratnam

838|krsnas tu bhagavan svayam

839|yatra nityataya sarve

840|virajante maha-gunah

841|SYNONYMS

842|nayakanam-of all heroes; siroratnam -the crown jewel;

>| krsnah-Lord Krsna; tu-but; bhagavan svayam-the Supreme

>|Personality of Godhead Himself; yatra-in whom; nityataya-

>|with permanence; sarve-all; virajante-exist; maha-gunah-

>|transcendental qualities.

843|TRANSLATION

844|" 'Krsna is the Supreme Personality of Godhead Himself, and

>|He is the crown jewel of all heroes. In Krsna, all

>|transcendental good qualities are permanently situated.'

845|PURPORT

846|This verse is also found in the Bhakti-rasamrta-sindhu (2.1.

>|17).

847|Madhya 23.68

848|TEXT 68

849|TEXT

850|devi krsnamayi prokta

851|radhika para-devata

852|sarva-laksmimayi sarva-

853|kantih sammohini para

854|SYNONYMS

855|devi-who shines brilliantly; krsna-mayi-nondifferent from

>|Lord Krsna; prokta-called; radhika-Srimati Radharani; para-

>|devata-;most worshipable; sarva-laksmi-mayi-presiding over

>|all the goddesses of fortune; sarva-kantih-in whom all

>|splendor exists; sammohini-whose character completely

>|bewilders Lord Krsna; para-the superior energy.

856|TRANSLATION

857|" 'The transcendental goddess Srimati Radharani is the

>|direct counterpart of Lord Sri Krsna. She is the central

>|figure for all the goddesses of fortune. She possesses all

>|the attraction to attract the all-attractive Personality of

>|Godhead. She is the primeval internal potency of the Lord.'

858|PURPORT

859|This text is found in the Brhad-gautamiya-tantra.

860|Madhya 23.69

861|TEXT 69

862|TEXT

863|ananta krsnera guna, causatti-pradhana

864|eka eka guna suni' judaya bhakta-kana

865|SYNONYMS

866|ananta-unlimited; krsnera-of Lord Krsna; guna-qualities;

>|causatti-sixty-four; pradhana-chief ones; eka eka-one by

>|one; guna-qualities; suni'-hearing; judaya-satisfies;

>|bhakta-kana-the ears of the devotees.

867|TRANSLATION

868|"The transcendental qualities of Lord Krsna are unlimited.

>|Out of these, sixty-four are considered prominent. The ears

>|of the devotees are satisfied simply by hearing all these

>|qualities one after the other.

869|Madhya 23.70

870|TEXT 70

871|TEXT

872|ayam neta suramyangah

873|sarva-sal-laksananvitah

874|ruciras tejasa yukto

875|baliyan vayasanvitah

876|SYNONYMS

877|ayam-this (Krsna); neta-supreme hero; suramya -angah-

>|having the most beautiful transcendental body; sarva-sat-

>|laksana-all-auspicious bodily marks; anvitah-endowed with;

>|rucirah-possessing radiance very pleasing to the eyes;

>|tejasa-with all power; yuktah-bestowed; baliyan-very strong;

>| vayasa-anvitah-having a youthful age.

878|TRANSLATION

879|" 'Krsna, the supreme hero, has the most beautiful

>|transcendental body. This body possesses all good features.

>|It is radiant and very pleasing to the eyes. His body is

>|powerful, strong and youthful.

880|PURPORT

881|This verse and the following six verses are also found in

>|the Bhakti-rasamrta-sindhu (2.1.23-29).

882|Madhya 23.71

883|TEXT 71

884|TEXT

885|vividhadbhuta-bhasa-vit

886|satya-vakyah priyam vadah

887|vavadukah supandityo

888|buddhiman pratibhanvitah

889|SYNONYMS

890|vividha-various; adbhuta-wonderful; bhasa-vit-knower of

>|languages; satya-vakyah-whose words are truthful; priyam

>|vadah-who speaks very pleasingly; vavadukah-expert in

>|speaking; su-pandityah-very learned; buddhiman -very

>|wise; pratibha-anvitah-genius.

891|TRANSLATION

892|" 'Krsna is the linguist of all wonderful languages. He is

>|a truthful and very pleasing speaker. He is expert in

>|speaking, and He is a very wise, learned scholar and a

>|genius.

893|Madhya 23.72

894|TEXT 72

895|TEXT

896|vidagdhas caturo daksah

897|krtajnah sudrdha -vratah

898|desa-kala-supatrajnah

899|sastra-caksuh sucir vasi

900|SYNONYMS

901|vidagdhah-expert in artistic enjoyment; caturah-cunning;

>|daksah-expert; krta-jnah-grateful; sudrdha -vratah-

>|firmly determined; desa-of country; kala-time; supatra

>|-of fitness; jnah-a knower; sastra-caksuh-expert in

>|the authoritative scriptures; sucih-very clean and neat;

>|vasi- serf-controlled.

902|TRANSLATION

903|" 'Krsna is very expert in artistic enjoyment. He is highly

>|cunning, expert, grateful and firmly determined in His vows.

>| He knows how to deal according to time, person and country,

>| and He sees through the scriptures and authoritative books.

>| He is very clean and self-controlled.

904|Madhya 23.73

905|TEXT 73

906|TEXT

907| sthiro dantah ksama-silo

908|gambhiro dhrtiman samah

909|vadanyo dharmikah surah

910|karuno manya- manakrt

911|SYNONYMS

912|sthirah-steady; dantah-having controlled senses; ksama-

>|silah-forgiving; gambhirah-grave; dhrtiman -calm, never

>|bereft of intelligence; samah-equal; vadanyah-magnanimous;

>|dharmikah-religious; surah-chivalrous; karunah-kind; manya-

>|manakrt -respectful to the respectable.

913|TRANSLATION

914|" 'Lord Krsna is steady, His senses are controlled, and He

>|is forgiving, grave and calm. He is also equal to all.

>|Moreover, He is magnanimous, religious, chivalrous and kind.

>| He is always respectful to respectable people.

915|Madhya 23.74

916|TEXT 74

917|TEXT

918|daksino vinayi hriman

919|saranagata-palakah

920|sukhi bhakta-suhrt prema-

921|vasyah sarva- subhankarah

922|SYNONYMS

923|daksinah-simple and liberal; vinayi-humble; hriman -

>|bashful when glorified; saranagata -palakah-protector

>|of the surrendered soul; sukhi-always happy; bhakta-suhrt-

>|well-wisher of the devotees; prema-vasyah-submissive to

>|love; sarva- subhankarah -all-auspicious.

924|TRANSLATION

925|" 'Krsna is very simple and liberal, He is humble and

>|bashful, and He is the protector of the surrendered soul.

>|He is very happy, and He is always the well-wisher of His

>|devotee. He is all-auspicious, and He is submissive to

>|love.

926|Madhya 23.75

927|TEXT 75

928|TEXT

929|pratapi kirtiman rakta-

930|lokah sadhu-samasrayah

931|narigana -manohari

932|sarvaradhyah samrddhiman

933|SYNONYMS

934|pratapi-very influential; kirtiman -famous for good

>|works; rakta-lokah-who is the object of the attachment of

>|all people; sadhu- sama-asrayah-the shelter of the

>|good and virtuous; nari-gana-to women; manohari -

>|attractive; sarva-aradhyah-worshipable by everyone;

>|samrddhiman -very rich.

935|TRANSLATION

936|" 'Krsna is very influential and famous, and He is the

>|object of attachment for everyone. He is the shelter of the

>|good and the virtuous. He is attractive to the minds of

>|women, and He is worshiped by everyone. He is very, very

>|rich.

937|Madhya 23.76

938|TEXT 76

939|TEXT

940|variyan isvaras ceti

941|gunas tasyanukirtitah

942|samudra iva pancasad

943|durvigaha harer ami

944|SYNONYMS

945|variyan-the best; isvarah-the supreme controller; ca-and;

>|iti-thus; gunah-the transcendental qualities; tasya-of Him;

>|anukirtitah-described; samudrah-oceans; iva-like; pancasat-

>|fifty; durvigahah-difficult to penetrate fully; hareh-of

>|the Supreme Personality of Godhead; ami-all these.

946|TRANSLATION

947|" 'Krsna is the Supreme, and He is always glorified as the

>|Supreme Lord and controller. Thus all the previously

>|mentioned transcendental qualities are in Him. The fifty

>|qualities of the Supreme Personality of Godhead above

>|mentioned are as deep as an ocean. In other words,

>|they are difficult to fully comprehend.

948|Madhya 23.77

949|TEXT 77

950|TEXT

951|jivesu ete vasanto '

>|pi

952|bindu-bindutaya kvacit

953|paripurnataya bhanti

954|tatraiva purusottame

955|SYNONYMS

956|jivesu-in the living entities; ete-these; vasantah-are

>|residing; api-though; bindu-bindutaya-with a very minute

>|quantity; kvacit-sometimes; paripurnataya-with fullness;

>|bhanti-are manifest; tatra-in Him; eva-certainly; purusa-

>|uttame-in the Supreme Personality of Godhead.

957|TRANSLATION

958|" 'These qualities are sometimes very minutely exhibited in

>|living beings, but they are fully manifest in the Supreme

>|Personality of Godhead.'

959|PURPORT

960|This verse is found in the Bhakti-rasamrta-sindhu (2.1.30).

>|Living entities are parts and parcels of the Supreme

>|Personality of Godhead. As stated in

>|Bhagavad-gita :

961|mamaivamso jiva-loke

962|jiva-bhutah sanatanah

963|manah sasthanindriyani

964|prakrti

>|-sthani

>| karsati

965|"The living entities in this conditioned world are My

>|eternal, fragmental parts. Due to conditioned life, they

>|are struggling very hard with the six senses, which include

>|the mind." (Bg. 15.7)

966|The qualities of Krsna are present in the living entity in

>|minute, atomic quantities. A small portion of gold is

>|certainly gold, but it cannot be equal to a gold mine.

>|Similarly, the living entities have all the characteristics

>|of the Supreme Personality of Godhead in minute quantity,

>|but the living entity is never equal to the Supreme

>|Personality of Godhead. God is therefore described as the

>|Supreme Being, and the living entity is described as a jiva.

>| God is the Supreme Being, the chief of all living beings-

>|eko bahunam yo vidadhati kaman. The Mayavadis maintain that

>|everyone is God, but even if this philosophy is accepted,

>|no one can maintain that everyone is equal to the Supreme

>|Godhead. Only unintelligent men maintain that everyone is

>|equal to God or that everyone is God.

967|Madhya 23.78

968|TEXT 78

969|TEXT

970|atha panca-guna ye syur

971|amsena girisadisu

972|SYNONYMS

973|atha-now(over and above these); panca-gunah-five qualities;

>| ye-which; syuh-may exist; amsena-by part; girisa-adisu-in

>|demigods like Lord Siva.

974|TRANSLATION

975|" 'Apart from these fifty qualities, there are five other

>|qualities found in the Supreme Personality of Godhead that

>|are partially present in demigods like Siva.

976|PURPORT

977|This verse and the following seven verses are also found in

>|the Bhakti-rasamrta-sindhu (2.1.37-44).

978|Madhya 23.79-81

979|TEXTS 79-81

980|TEXT

981|sada svarupa-sampraptah

982|sarva-jno nity-nutanah

983|sac-cid-ananda-sandrangah

984|sarva-siddhi-nisevitah

985|athocyante gunah panca

986|ye laksmisadi-vartinah

987|avicintya-maha-saktih

988|koti-brahmanda-vigrahah

989|avataravali-bijam

990|hatari-gati-dayakah

991|atmarama-ganakarsity

992|ami krsne kiladbhutah

993|SYNONYMS

994|sada-always; svarupa-sampraptah-situated in one's eternal

>|nature; sarva-jnah-omniscient; nitya-nutanah-ever-fresh;

>|sat-cit-ananda-sandra-angah-the concentrated form of

>|eternity, knowledge , bliss; sarva-siddhi-nisevitah-

>|attended by all mystic perfections; atha-now; ucyante-are

>|said; gunah-qualities; panca-five; ye-which; laksmi-isa-in

>|the proprietor of the goddess of fortune; adi-etc.;

>|vartinah-represented; avicintya-inconceivable; maha-saktih-

>|possessing supreme energy; koti-brahmanda-consisting of

>|innumerable universes; vigrahah-having a body; avatara-of

>|incarnations; avali-of groups; bijam-the source; hata-ari-

>|to enemies killed by Him; gati-dayakah-giving liberation;

>|atmarama-gana-of those fully satisfied in themselves;

>|akarsi-attracting; iti-thus; ami-these; krsne-in Krsna;

>|kila-certainly; adbhutah-very wonderful.

995|TRANSLATION

996|" 'These qualities are (1) the Lord is always situated in

>|His original position, (2) He is omniscient, (3) He is

>|always fresh and youthful, (4) He is the concentrated form

>|of eternity, knowledge and bliss, and (5) He is the

>|possessor of all mystic perfection. There are another five

>|qualities, which exist in the Vaikuntha planets in Narayana,

>| the Lord of Laksmi. These qualities are also present in

>|Krsna, but they are not present in demigods like Lord Siva

>|or in other living entities. These are (1)

>|inconceivable supreme power, (2) generating

>| innumerable universes from the body, (3) being

>| the original source of all incarnations, (4) bestowing

>| salvation upon enemies killed , and (5)

>| the ability to attract exalted persons who are

>|satisfied in themselves. Although these qualities are

>|present in Narayana, the dominating Deity of the Vaikuntha

>|planets, they are even more wonderfully present in Krsna.

997|Madhya 23.82-83

998|TEXTS 82-83

999|TEXT

1000|sarvadbhuta-camatkara-

1001|lila-kallola-varidhih

1002|atulya-madhura-prema-

1003|mandita-priya-mandalah

1004|trijagan -manasakarsi-

1005|murali-kala-kujitah

1006|asamanordhva-rupa-sri-

1007|vismapita-caracarah

1008|SYNONYMS

1009|sarva-adbhuta-camatkara-bringing wonder to all; lila-of

>|pastimes; kallola-full of waves; varidhih-an ocean; atulya-

>|madhura-prema-with incomparable conjugal love; mandita-

>|decorated; priya-mandalah-with a circle of favorite

>|personalities; tri-jagat-of three worlds; manasa-akarsi-

>|attracting the minds; murali-of the flute; kala-kujitah-the

>|melodious vibration; asamana-urdhva-unequaled and

>|unsurpassed; rupa-by beauty; sri-and opulence; vismapita-

>|cara-acarah-astonishing the moving and nonmoving living

>|entities.

1010|TRANSLATION

1011|" 'Apart from these sixty transcendental qualities, Krsna

>|has an additional four transcendental qualities, which are

>|not manifest even in the personality of Narayana. These

>|are: (1) Krsna is like an ocean filled with waves of

>|pastimes that evoke wonder within everyone in the three

>|worlds. (2) In His activities of conjugal love, He is

>|always surrounded by His dear devotees who possess

>|unequaled love for Him. (3) He attracts the minds of all

>|three worlds by the melodious vibration of His flute. (4)

>|His personal beauty and opulence are beyond compare. No one

>|is equal to Him, and no one is greater than Him. Thus the

>|Personality of Godhead astonishes all living entities, both

>|moving and nonmoving, within the three worlds. He is so

>|beautiful that He is called Krsna.

1012|PURPORT

1013|Mayavadi philosophers, who have a poor fund of knowledge,

>|simply dismiss the subject by explaining that Krsna means

>|black. Not understanding the qualities of Krsna, these

>|atheistic rascals do not accept Him as the Supreme

>|Personality of Godhead. Although the Lord is described and

>|accepted by great personalities, acaryas and sages, the

>|Mayavadis still do not appreciate Him. Unfortunately at

>|the present moment human society is so degraded that people

>|cannot even provide themselves with life's daily

>|necessities, yet they are captivated by Mayavadi

>|philosophers and are being misled. According to

>|Bhagavad-gita, simply by understanding Krsna one can get

>|free from the cycle of birth and death. Tyaktva deham punar

>|janma naiti mam eti so 'rjuna . Unfortunately

>|this great science of Krsna consciousness has been impeded

>|by Mayavadi philosophers who are opposed to the

>|personality of Krsna. Those who are preaching this Krsna

>|consciousness movement must try to understand Krsna from

>|the statements given in the Bhakti-rasamrta-sindhu (The

>|Nectar of Devotion).

1014|Madhya 23.84-85

1015|TEXTS 84-85

1016|TEXT

1017|lila premna priyadhikyam

1018|madhuryam venu-rupayoh

1019|ity asadharanam proktam

1020|govindasya catustayam

1021|evam gunas catur-bhedas

1022|catuh-sastir udahrtah

1023|SYNONYMS

1024|lila-pastimes; premna-with transcendental love; priya-

>|adhikyam-an abundance of highly elevated devotees;

>|madhuryam-sweetness; venu-rupayoh-of the flute and the

>|beauty of Krsna; iti-thus; asadharanam-uncommon; proktam-

>|said; govindasya-of Lord Krsna; catustayam-four special

>|features; evam-thus; gunah-transcendental qualities; catuh-

>|bhedah-having four divisions; catuh-sastih-sixty-four;

>|udahrtah-declared.

1025|TRANSLATION

1026|" 'Above Narayana, Krsna has four specific transcendental

>|qualities-His wonderful pastimes, an abundance of wonderful

>|associates who are very dear to Him [like the gopis], His

>|wonderful beauty and the wonderful vibration of His flute.

>|Lord Krsna is more exalted than ordinary living beings and

>|demigods like Lord Siva. He is even more exalted than His

>|personal expansion Narayana. In all, the Supreme

>|Personality of Godhead has sixty-four transcendental

>|qualities in full.'

1027|Madhya 23.86

1028|TEXT 86

1029|TEXT

1030| ananta guna sri-radhikara, pancisa-pradhana

1031|yei gunera 'vasa' haya krsna bhagavan

1032|SYNONYMS

1033|ananta guna-unlimited qualities; sri-radhikara-of Srimati

>|Radharani; pancisa-twenty-five; pradhana-chief; yei gunera-

>|of those qualities; vasa-under the control; haya-is; krsna-

>|Lord Krsna; bhagavan-the Supreme Personality of Godhead.

1034|TRANSLATION

1035|"Similarly, Srimati Radharani has unlimited transcendental

>|qualities, of which twenty-five qualities are principal.

>|Sri Krsna is controlled by these transcendental qualities

>|of Srimati Radharani.

1036|Madhya 23.87-91

1037|TEXTS 87-91

1038|TEXT

1039|atha vrndavanesvaryah

1040|kirtyante pravara gunah

1041|madhureyam nava-vayas

1042|calapangojjvala-smita

1043|caru-saubhagya-rekhadhya

1044|gandhonmadita-madhava

1045|sangita-prasarabhijna

1046|ramya-van narma-pandita

1047|vinita karuna-purna

1048|vidagdha patavanvita

1049|lajja-sila sumaryada

1050|dhairya-gambhirya-salini

1051|suvilasa mahabhava-

1052|paramotkarsa-tarsini

1053|gokula-prema-vasatir

1054|jagac-chreni-lasad-yasah

1055|gurv-arpita-guru-sneha

1056|sakhi-pranayita-vasa

1057|krsna-priyavali-mukhya

1058|santatasrava-kesava

1059|bahuna kim gunas tasyah

1060|sankhyatita harer iva

1061|SYNONYMS

1062|atha-now; vrndavana-isvaryah-of the Queen of Vrndavana (Sri

>|Radhika); kirtyante-are glorified; pravarah-chief; gunah-

>|qualities; madhura-sweet; iyam-this one (Radhika); nava-

>|vayah-youthful; cala-apanga-having restless eyes; ujjvala-

>|smita-having a bright smile; caru-saubhagya-rekhadhya

>|-possessing beautiful, auspicious lines on the body;

>|gandha-by the wonderful fragrance of Her the body; unmadita-

>|madhava-exciting Krsna; sangita-of songs; prasara-abhijna-

>|knowledgeable in the expansion; ramya-vak-having charming

>|speech; narma-pandita-learned in joking; vinita-humble;

>|karuna-purna-full of mercy; vidagdha-cunning; patava-anvita-

>|expert in performing Her duties; lajja-sila-shy; su-maryada-

>|respectful; dhairya-calm; gambhirya-salini-and grave; su-

>|vilasa-playful; maha-bhava-of advanced ecstasy; parama-

>|utkarsa-in the highest excellence; tarsini-desirous; gokula-

>|prema-the love of the residents of Gokula; vasatih-the

>|abode; jagat-sreni-among the surrendered devotees who are

>|the abodes (asraya) of love for Krsna; lasat-shining; yasah-

>|whose fame; guru-to the elders; arpita-offered; guru-sneha-

>|whose great affection; sakhi-pranayita-vasa-controlled by

>|the love of her gopi friends; krsna-priya-avali-among those

>|who are dear to Krsna; mukhya-the chief; santata-always;

>|asrava-kesavah-to whom Lord Kesava is submissive; bahuna

>|kim-in short; gunah-the qualities; tasyah-of Her;

>|sankhyatitah-beyond count; hareh-of Lord Krsna; iva-like.

1063|TRANSLATION

1064|" 'Srimati Radharani's twenty-five chief transcendental

>|qualities are: (1) She is very sweet. (2) She is always

>|freshly youthful. (3) Her eyes are restless. (4) She smiles

>|brightly. (5) She has beautiful, auspicious lines. (6) She

>|makes Krsna happy with Her bodily aroma. (7) She is very

>|expert in singing. (8) Her speech is charming. (9) She is

>|very expert in joking and speaking pleasantly. (10) She is

>|very humble and meek. (11) She is always full of mercy. (12)

>| She is cunning. (13) She is expert in executing Her duties.

>| (14) She is shy. (15) She is always respectful. (16) She

>|is always calm. (17) She is always grave. (18) She is

>|expert in enjoying life. (19) She is situated at the

>|topmost level of ecstatic love. (20) She is the reservoir

>|of loving affairs in Gokula. (21) She is the most famous of

>|submissive devotees. (22) She is very affectionate to

>|elderly people. (23) She is very submissive to the love of

>|Her friends. (24) She is the chief gopi. (25) She always

>|keeps Krsna under Her control. In short, She possesses

>|unlimited transcendental qualities, just as Lord Krsna does.

>|'

1065|PURPORT

1066|These verses are also found in Ujjvala-nilamani , Sri-

>|radha-prakarana (11 -15).

1067|Madhya 23.92

1068|TEXT 92

1069|TEXT

1070|nayaka, nayika,-dui rasera 'alambana'

1071|sei dui srestha,-radha, vrajendra-nandana

1072|SYNONYMS

1073|nayaka-hero; nayika-heroine; dui-two; rasera-of mellows;

>|alambana-the basis; sei-those; dui-two; srestha-chief;

>|radha-Srimati Radharani; vrajendra-nandana-and Krsna, the

>|son of Maharaja Nanda.

1074|TRANSLATION

1075|"The basis of all transcendental mellows is the hero and

>|the heroine, and Srimati Radharani and Lord Krsna, the son

>|of Maharaja Nanda, are the best.

1076|Madhya 23.93

1077|TEXT 93

1078|TEXT

1079|ei-mata dasye dasa, sakhye sakha-gana

1080|vatsalye mata pita asrayalambana

1081|SYNONYMS

1082|ei-mata-in this way; dasye-in the transcendental mellow of

>|servitude; dasa-servants; sakhye-in the transcendental

>|mellow of friendship; sakha-gana-the friends; vatsalye-in

>|the transcendental mellow of paternal affection; mata pita-

>|mother and father; asraya-alambana-the support or shelter

>|of love as the abode or dwelling place of love.

1083|TRANSLATION

1084|"Just as Lord Krsna and Srimati Radharani are the object

>|and shelter of the mellow of conjugal love, so, in the

>|mellow of servitorship, Krsna, the son of Maharaja Nanda,

>|is the object, and servants like Citraka, Raktaka and

>|Patraka are the shelter. Similarly, in the transcendental

>|mellow of friendship, Lord Krsna is the object, and friends

>|like Sridama, Sudama and Subala are the shelter. In the

>|transcendental mellow of paternal affection, Krsna is the

>|object, and mother Yasoda and Maharaja Nanda are the

>|shelter.

1085|Madhya 23.94

1086|TEXT 94

1087|TEXT

1088|ei rasa anubhave yaiche bhakta-gana

1089|yaiche rasa haya, suna tahara laksana

1090|SYNONYMS

1091|ei-this; rasa-mellow; anubhave-realize; yaiche-how; bhakta-

>|gana-the devotees; yaiche-how; rasa-the mellow; haya-

>|appears; suna-hear; tahara-of them; laksana-the symptoms.

1092|TRANSLATION

1093|"Now hear how the mellows appear and how they are realized

>|by the devotees on different transcendental platforms.

1094|Madhya 23.95-98

1095|TEXTS 95-98

1096|TEXT

1097|bhakti-nirdhuta-dosanam

1098|prasannojjvala-cetasam

1099|sri-bhagavata-raktanam

1100|rasikasanga-ranginam

1101|jivani-bhuta-govinda-

1102|pada-bhakti-sukha-sriyam

1103|premantaranga-bhutani

1104|krtyany evanutisthatam

1105|bhaktanam hrdi rajanti

1106|samskara-yugalojjvala

1107|ratir ananda-rupaiva

1108|niyamana tu rasyatam

1109|krsnadibhir vibhavadyair

1110|gatair anubhavadhvani

1111|praudhanandas camatkara-

1112|kastham apadyate param

1113|SYNONYMS

1114|bhakti-by devotional service; nirdhuta-dosanam-whose

>|material contaminations are washed off; prasanna-ujjvala-

>|cetasam-whose hearts are satisfied and clean; sri-bhagavata-

>|raktanam-who are interested in understanding the

>|transcendental meaning of Srimad-Bhagavatam; rasika-asanga-

>|ranginam-who live with the devotees and enjoy their

>|transcendental company; jivani-bhuta-has become the life;

>|govinda-pada-to the lotus feet of Govinda; bhakti-sukha-

>|sriyam-those for whom the opulence of the happiness of

>|devotional service; prema-antaranga-bhutani-which are of a

>|confidential nature in the loving affairs of the devotees

>|and Krsna; krtyani-activities; eva-certainly; anutisthatam-

>|of those performing; bhaktanam-of the devotees; hrdi-in the

>|hearts; rajanti-existing; samskara-yugala-by previous

>| purificatory methods; ujjvala-expanded; ratih-

>|love; ananda-rupa-whose form is transcendental bliss; eva-

>|certainly; niyamana-being brought; tu-but; rasyatam-to

>|tastefulness; krsna-adibhih-by Krsna and others; vibhava-

>|adyaih-by ingredients such as vibhava; gataih-gone;

>|anubhava-adhvani-to the path of perception; praudha-anandah-

>|mature bliss; camatkara-kastham-the platform of wonder;

>|apadyate-arrives at; param-the supreme.

1115|TRANSLATION

1116|" ' those who are completely washed of all material

>|contamination by pure devotional service, who are always

>|satisfied and brightly enlightened in the heart, who are

>|always attached to understanding the transcendental meaning

>|of Srimad-Bhagavatam, who are always eager to associate

>|with advanced devotees, whose happiness in the service of

>|the lotus feet of Govinda is their very life, who always

>|discharge the confidential activities of love-for such

>|advanced devotees, who are by nature situated in bliss, the

>|seed of love [rati] is expanded in the heart by previous

>|and current reformatory processes. Thus the mixture of

>|ecstatic ingredients becomes tasty and, being within the

>|perception of the devotee, reaches the highest platform of

>|wonder and deep bliss.'

1117|PURPORT

1118|These verses are also found in the Bhakti-rasamrta-sindhu (

>|2.1.7 -10).

1119|Madhya 23.99

1120|TEXT 99

1121|TEXT

1122|ei rasa-asvada nahi abhaktera gane

1123|krsna-bhakta-gana kare rasa asvadane

1124|SYNONYMS

1125|ei-this; rasa-asvada-tasting of transcendental mellows;

>|nahi-not; abhaktera gane-among nondevotees; krsna-bhakta-

>|gane-the pure devotees of Lord Krsna; kare-do; rasa-these

>|transcendental mellows; asvadane-tasting.

1126|TRANSLATION

1127|"The exchange between Krsna and different devotees situated

>|in different transcendental mellows is not to be

>|experienced by nondevotees. Advanced devotees can

>|understand and appreciate the different varieties of

>|devotional service reciprocated with the Supreme

>|Personality of Godhead.

1128|Madhya 23.100

1129|TEXT 100

1130|TEXT

1131|sarvathaiva duruho 'yam

1132|abhaktair bhagavad-rasah

1133|tat padambuja-sarvasvair

1134|bhaktair evanurasyate

1135|SYNONYMS

1136|sarvatha-in all respects; eva-certainly; duruhah-difficult

>|to be understood; ayam-this; abhaktaih-by nondevotees;

>|bhagavat-rasah-the transcendental mellow

>|exchanged with the Supreme Personality of Godhead; tat-that;

>| pada-ambuja- sarvasvaih -whose all in all is the

>|lotus feet; bhaktaih-by devotees; eva-certainly; anurasyate-

>| are relished.

1137|TRANSLATION

1138|" 'Nondevotees cannot understand the

>|transcendental mellows experienced between the devotee and

>|the Lord. In all respects, this is very difficult

>|, but one who has dedicated everything to the

>|lotus feet of Krsna can taste the transcendental mellows.'

1139|PURPORT

1140|This verse is also found in the Bhakti-rasamrta-sindhu (2.5.

>|131).

1141|Madhya 23.101

1142|TEXT 101

1143|TEXT

1144|sanksepe kahilun ei 'prayojana'-vivarana

1145|pancama-purusartha-ei 'krsna-prema'-dhana

1146|SYNONYMS

1147|sanksepe kahilun-briefly I have spoken; ei-this; prayojana-

>|vivarana-descriptions of the ultimate achievement; pancama-

>|purusa-artha-the fifth and ultimate goal of life; ei-this;

>|krsna-prema-dhana-the treasure of love of Krsna.

1148|TRANSLATION

1149|"This brief description is an elaboration of the ultimate

>|goal of life. Indeed, this is the fifth and ultimate goal,

>|which is beyond the platform of liberation. It is called

>|krsna-prema-dhana, the treasure of love for Krsna.

1150|Madhya 23.102

1151|TEXT 102

1152|TEXT

1153|purve prayage ami rasera vicare

1154|tomara bhai rupe kailun sakti-sancare

1155|SYNONYMS

1156|purve-previously; prayage-in Prayaga; ami-I; rasera vicare-

>|in consideration of different mellows; tomara bhai-your

>|brother; rupe-unto Rupa Gosvami; kailun-I have done; sakti-

>|sancare-endowment of all power.

1157|TRANSLATION

1158|"Previously I empowered your brother Rupa Gosvami to

>|understand these mellows. I did this while instructing him

>|at the Dasasvamedha-ghata in Prayaga.

1159|Madhya 23.103

1160|TEXT 103

1161|TEXT

1162|tumiha kariha bhakti-sastrera pracara

1163|mathuraya lupta-tirthera kariha uddhara

1164|SYNONYMS

1165|tumiha-you also; kariha-should perform; bhakti-sastrera

>|pracara-propagation of the revealed scriptures of

>|devotional service; mathuraya-in Mathura; lupta-tirthera-of

>|lost places of pilgrimage; kariha-should make; uddhara-

>|recovery.

1166|TRANSLATION

1167|"O Sanatana, you should broadcast the revealed scriptures

>|on devotional service and excavate the lost places of

>|pilgrimage in the district of Mathura.

1168|Madhya 23.104

1169|TEXT 104

1170|TEXT

1171|vrndavane krsna-seva, vaisnava-acara

1172|bhakti-smrti-sastra kari' kariha pracara

1173|SYNONYMS

1174|vrndavane-in Vrndavana; krsna-seva-the service of Lord

>|Krsna; vaisnava-acara-behavior of Vaisnavas; bhakti-smrti-

>|sastra-the reference books of devotional service; kari'-

>|compiling; kariha-do; pracara-preaching.

1175|TRANSLATION

1176|"Establish devotional service to Lord Krsna and Radharani

>|in Vrndavana. You should also compile bhakti scripture and

>|preach the bhakti cult from Vrndavana."

1177|PURPORT

1178|Sanatana Gosvami was enjoined (1) to broadcast the revealed

>|scriptures on devotional service and establish the

>|conclusions of devotional service, (2) to reestablish lost

>|places of pilgrimage like Vrndavana and Radha-kunda, (3) to

>|establish the Vrndavana method of temple worship and

>|install Deities in temples (Sri Sanatana Gosvami

>|established Madana-mohana temple, and Rupa Gosvami

>|established Govindaji temple .), and (4) to enunciate

>|the behavior of a Vaisnava (as Srila Sanatana Gosvami did

>|in Hari-bhakti-vilasa). In this way Sanatana Gosvami

>|was empowered to establish the cult of Vaisnavism. As

>|stated by Srinivasa Acarya :

1179|nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

1180|lokanam hita-karinau tribhuvane manyau

>|saranyakarau

1181|radha-krsna-padaravinda-bhajananandena mattalikau

1182|vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

1183|"I offer my respectful obeisances unto the six Gosvamis,

>|namely Sri Sanatana Gosvami, Sri Rupa Gosvami, Sri

>|Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri

>|Jiva Gosvami and Sri Gopala Bhatta Gosvami, who are very

>|expert in scrutinizingly studying all the revealed

>|scriptures with the aim of establishing eternal religious

>|principles for the benefit of all human beings. Thus they

>|are honored all over the three worlds, and they are worth

>|taking shelter of because they are absorbed in the mood of

>|the gopis and are engaged in the transcendental loving

>|service of Radha and Krsna."

1184|This Krsna consciousness movement continues the tradition

>|of the six Gosvamis, especially Srila Sanatana Gosvami and

>|Srila Rupa Gosvami. Serious students of this Krsna

>|consciousness movement must understand their great

>|responsibility to preach the cult of Vrndavana (devotional

>|service to the Lord) all over the world. We now have a nice

>|temple in Vrndavana, and serious students should take

>|advantage of it. I am very hopeful that some of our

>|students can take up this responsibility and render the

>|best service to humanity by educating people in Krsna

>|consciousness.

1185|Madhya 23.105

1186|TEXT 105

1187|TEXT

1188|yukta-vairagya-sthiti saba sikhaila

1189|suska-vairagya-jnana saba nisedhila

1190|SYNONYMS

1191|yukta-vairagya-of proper renunciation; sthiti-the situation;

>| saba-all; sikhaila-instructed; suska-vairagya-dry

>|renunciation; jnana-speculative knowledge; saba-all;

>|nisedhila-forbade.

1192|TRANSLATION

1193|Sri Caitanya Mahaprabhu then told Sanatana Gosvami about

>|proper renunciation according to a particular situation,

>|and the Lord forbade dry renunciation and speculative

>|knowledge in all respects.

1194|PURPORT

1195|This is the technique for understanding suska-vairagya and

>|yukta-vairagya. In Bhagavad-gita (6.17) it is said:

1196|yuktahara-viharasya

1197|yukta-cestasya karmasu

1198|

>|yukta- svapnavabodhasya

1199|yogo bhavati duhkha -

>|ha

1200|"He who is temperate in his habits of

>|eating, sleeping, working and recreation can mitigate all

>|material pains by practicing the yoga system." To broadcast

>|the cult of Krsna consciousness, one has to learn the

>|possibility of renunciation in terms of country, time and

>|candidate. A candidate for Krsna consciousness in the

>|Western countries should be taught about the renunciation

>|of material existence, but one would teach candidates from

>|a country like India in a different way. The teacher (

>|acarya) has to consider time, candidate and country. He

>|must avoid the principle of niyamagraha-that is, he should

>|not try to perform the impossible. What is possible in one

>|country may not be possible in another. The acarya's duty

>|is to accept the essence of devotional service. There may

>|be a little change here and there as far as yukta-

>|vairagya (proper renunciation) is concerned. Dry

>|renunciation is forbidden by Sri Caitanya Mahaprabhu, and

>|we have also learned this from our spiritual master, His

>|Divine Grace Bhaktisiddhanta Sarasvati Thakura Gosvami

>|Maharaja. The essence of devotional service must be taken

>|into consideration, and not the outward paraphernalia.

1201|Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-

>|vilasa, which was specifically meant for India. In those

>|days, India was more or less following the principle of

>|smarta-vidhi. Srila Sanatana Gosvami had to keep pace with

>|this, and his Hari-bhakti-vilasa was compiled with this in

>|mind. According to smarta- brahmanas , a person not born in

>|a brahmana family could not be elevated to the position of

>|a brahmana. Sanatana Gosvami, however, says in Hari-bhakti-

>|vilasa (2.12) that anyone can be elevated to the position

>|of a brahmana by the process of initiation .

1202|yatha kancanatam yati

1203|kamsyam rasa-vidhanatah

1204|tatha diksa-vidhanena

1205|dvijatvam jayate nrnam

1206|There is a difference between the smarta process and the

>|gosvami process. According to the smarta process, one

>|cannot be accepted as a brahmana unless he is born in a

>|brahmana family. According to the gosvami process, the Hari-

>|bhakti-vilasa and the Narada-pancaratra, anyone can be a

>|brahmana if he is properly initiated by a bona fide

>|spiritual master. This is also the verdict of Sukadeva

>|Gosvami in Srimad-Bhagavatam (2.4.18):

1207|kirata-hunandhra-pulinda-pulkasa

1208|abhira-sumbha yavanah khasadayah

1209|ye 'nye ca papa yad-apasrayasrayah

1210|sudhyanti tasmai prabhavisnave namah

1211|A Vaisnava is immediately purified, provided he

>|follows the rules and regulations of his bona fide

>|spiritual master. It is not necessary that the rules and

>|regulations followed in India be exactly the same

>|as those in Europe, America and

>|other Western countries. Simply imitating without effect

>|is called niyamagraha. Not following the regulative

>|principles but instead living extravagantly is also called

>|niyamagraha. The word niyama means "regulative principles,

>| " and agraha means "eagerness." The word agraha

>|means "not to accept ." We should not follow regulative

>|principles without an effect, nor should we fail to accept

>|the regulative principles. What is required is a special

>|technique according to country, time and candidate .

>|Without the sanction of the spiritual master, we should

>|not try to imitate. This principle is recommended here:

>|suska-vairagya-jnana saba nisedhila. This is Sri Caitanya

>|Mahaprabhu's liberal demonstration of the bhakti cult. We

>|should not introduce anything whimsically, without the

>|sanction of the bona fide spiritual master. In

>|this connection, Srila Bhaktisiddhanta Sarasvati Thakura

>|comments on these points by quoting two verses by Sri

>|Rupa Gosvami (Bhakti-rasamrta-sindhu 1.2.

>|255-256).

1212|anasaktasya visayan

1213|yatharham upayunjatah

1214|nirbandhah krsna-sambandhe

1215|yuktam vairagyam ucyate

1216|prapancikataya buddhya

1217|hari-sambandhi-vastunah

1218|mumuksubhih parityago

1219|vairagyam phalgu kathyate

1220|"When one is not attached to anything but at the same time

>|accepts everything in relation to Krsna, one is rightly

>|situated above possessiveness. On the other hand, one who

>|rejects everything without knowledge of its relationship to

>|Krsna is not as complete in his renunciation." To preach

>|the bhakti cult, one should seriously consider these verses.

1221|Madhya 23.106-107

1222|TEXTS 106-107

1223|TEXT

1224|advesta sarva-bhutanam

1225|maitrah karuna eva ca

1226|nirmamo nirahankarah

1227|sama-duhkha-sukhah ksami

1228|santustah satatam yogi

1229|yatatma drdha-niscayah

1230|mayy arpita-mano-buddhir

1231|yo mad-bhaktah sa me priyah

1232|SYNONYMS

1233|advesta-not envious or jealous; sarva-bhutanam-to all

>|living entities in all parts of the world; maitrah-friendly;

>| karunah-compassionate; eva-certainly; ca-and; nirmamah-

>|with no sense of proprietorship; nirahankarah-without pride

>|(without considering oneself a great preacher); sama-duhkha-

>|sukhah-equal in distress and happiness (peaceful); ksami-

>|tolerant to offenses created by others; santustah-satisfied;

>| satatam-continuously; yogi-engaged in bhakti-yoga; yata-

>|atma-having controlled the senses and mind; drdha-niscayah-

>|having firm confidence and determination; mayi-unto Me;

>|arpita-dedicated; manah-buddhih-mind and intelligence; yah-

>|who; mat-bhaktah-My devotee; sah-that person; me- My ;

>|priyah-dear.

1234|TRANSLATION

1235|" 'One who is not envious but who is a kind friend to all

>|living entities, who does not think himself a proprietor ,

>|who is free from false ego, equal in both happiness

>|and distress, always satisfied, forgiving and self-

>|controlled, who is engaged in devotional service with

>|determination and whose mind and intelligence are

>|dedicated to Me- he is very dear to Me.

1236|PURPORT

1237|One should not be jealous of members of other castes or

>|nations. It is not that only Indians or brahmanas can

>|become Vaisnavas. Anyone can become a Vaisnava. Therefore

>|one should recognize that the bhakti cult must be spread

>|all over the world. That is real advesta. Moreover, the

>|word maitrah, friendly, indicates that one who is able

>|to preach the bhakti cult all over the world should be

>|equally friendly to everyone. These two and the following

>|six verses were spoken by Sri Krsna in Bhagavad-gita (

>|12.13 -20).

1238|Madhya 23.108

1239|TEXT 108

1240|TEXT

1241|yasman nodvijate loko

1242|lokan nodvijate tu yah

1243|harsamarsa-bhayodvegair

1244|mukto yah sa ca me priyah

1245|SYNONYMS

1246|yasmat-from whom; na-not; udvijate-is agitated by fear or

>|lamentation; lokah-the people in general; lokat-from the

>|people; na-not; udvijate-is agitated; tu-but; yah-who;

>|harsa-jubilation; amarsa-anger; bhaya-fear; udvegaih-and

>|from anxiety; muktah-liberated; yah-anyone who; sah-he; ca-

>|also; me priyah-My very dear devotee.

1247|TRANSLATION

1248|" 'He for whom no one is put into difficulty and

>|who is not disturbed by anxiety, who is liberated from

>|jubilation, anger, fear and anxiety, is very dear to Me.

1249|Madhya 23.109

1250|TEXT 109

1251|TEXT

1252|anapeksah sucir daksa

1253|udasino gata-vyathah

1254|sarvarambha-parityagi

1255|yo me bhaktah sa me priyah

1256|SYNONYMS

1257|anapeksah-indifferent; sucih-clean; daksah-expert in

>|executing devotional service; udasinah-without affection

>|for anything material; gata-vyathah-liberated from all

>|material distress; sarva-arambha-all kinds of endeavor;

>|parityagi-completely rejecting; yah-anyone who; me-My;

>|bhaktah-devotee; sah-he; me priyah-very dear to Me.

1258|TRANSLATION

1259|" 'A devotee who is not dependent on others but

>|dependent solely on Me, who is clean inwardly and outwardly,

>| who is expert, indifferent to material things, without

>|cares , free from all pains, and who rejects all pious

>|and impious activities , is very dear to Me.

1260|PURPORT

1261|The word anapeksah means that one should not be concerned

>|with mundane people and should not depend upon them. One

>|should depend solely on the Supreme Personality of Godhead

>|and be free from material desires. One should also be clean,

>| within and without. To be outwardly clean, one should

>|regularly bathe with soap and oil, and to be inwardly clean

>|one should always be absorbed in thoughts of Krsna. The

>|words sarvarambha-parityagi indicate that one should not be

>|interested in the so-called smarta-vidhi of pious and

>|impious activities.

1262|Madhya 23.110

1263|TEXT 110

1264|TEXT

1265|yo na hrsyati na dvesti

1266|na socati na kanksati

1267|subhasubha-parityagi

1268|bhaktiman yah sa me priyah

1269|SYNONYMS

1270|yah-he who; na hrsyati-is not jubilant (upon getting

>|something favorable); na dvesti-does not hate (being

>|artificially influenced by something unfavorable); na-not;

>|socati-laments; na-not; kanksati-desires; subha-asubha-the

>|materially auspicious and inauspicious; parityagi-

>|completely rejecting; bhakti-man-possessing devotion; yah-

>|anyone who; sah-that person; me priyah-very dear to Me.

1271|TRANSLATION

1272|"One who neither rejoices nor hates , who neither

>|laments nor desires , who renounces both

>|auspicious and inauspicious things

>|and who is devoted to Me is very dear to Me.

1273|Madhya 23.111-112

1274|TEXTS 111-112

1275|TEXT

1276|samah satrau ca mitre ca

1277|tatha manapamanayoh

1278|sitosna-sukha-duhkhesu

1279|samah sanga-vivarjitah

1280|tulya-ninda-stutir mauni

1281|santusto yena kenacit

1282|aniketah sthira-matir

1283|bhaktiman me priyo narah

1284|SYNONYMS

1285|samah-equal; satrau-to the enemy; ca-also; mitre-to the

>|friend; ca-and; tatha-similarly; mana-apamanayoh-in honor

>|and dishonor; sita-in winter; usna-and in scorching heat;

>|sukha-in happiness; duhkhesu-and in distress; samah-

>|equipoised; sanga-vivarjitah-without affection; tulya-equal;

>| ninda-blasphemy; stutih-and praise; mauni-grave; santustah-

>|always satisfied; yena kenacit-by whatever comes; aniketah-

>|without attachment for a residence; sthira-steady; matih-

>|minded; bhaktiman- devotee ; me-

>| My ; priyah-dear; narah-a person.

1286|TRANSLATION

1287|" 'One who is equal to friends and enemies, who is

>|equipoised in honor and dishonor, heat and cold, happiness

>|and distress, fame and infamy, who is always free from

>|contamination , always grave and

>|satisfied with anything, who doesn't care for any

>|residence, and who is fixed in devotional service ,

>| is very dear to Me.

1288|Madhya 23.113

1289|TEXT 113

1290|TEXT

1291|ye tu dharmamrtam idam

1292|yathoktam paryupasate

1293|sraddadhana mat-parama

1294|bhaktas te 'tiva me priyah

1295|SYNONYMS

1296|ye-the devotees who; tu-but; dharma-amrtam-eternal

>|religious principle of Krsna consciousness; idam-this;

>|yatha-uktam-as mentioned above; paryupasate-worship;

>|sraddadhanah-having faith and devotion; mat-paramah-

>|accepting Me as the Supreme or the ultimate goal of life;

>|bhaktah-such devotees; te-they; ativa-very much; me- My ;

>| priyah-dear.

1297|TRANSLATION

1298|" ' He who thus follows this imperishable

>|religious principle of Krsna consciousness with great

>|faith and devotion, fully accepting Me as the supreme goal,

>|is very, very dear to Me.'

1299|Madhya 23.114

1300|TEXT 114

1301|TEXT

1302|cirani kim pathi na santi disanti bhiksam

1303|naivanghri-pah parabhrtah sarito 'py asusyan

1304|ruddha guhah kim ajito 'vati nopasannan

1305|kasmad bhajanti kavayo dhana-durmadandhan

1306|SYNONYMS

1307|cirani-torn old clothes; kim-whether; pathi-on the path; na-

>|not; santi-are; disanti-give; bhiksam-alms; na-not; eva-

>|certainly; anghri-pah-the trees; parabhrtah -

>|maintainers of others; saritah-rivers; api-also; asusyan-

>|have dried up; ruddhah-closed; guhah-caves; kim-whether;

>|ajitah-the Supreme Personality of Godhead, who is

>|unconquerable; avati-protects; na-not; upasannan-the

>|surrendered; kasmat-for what reason, therefore; bhajanti-

>|flatter; kavayah-the devotees; dhana-durmada-andhan-persons

>|who are puffed up with material possessions.

1308|TRANSLATION

1309|" 'Are there no torn clothes lying on the common road? Do

>|the trees, which exist for maintaining others, no longer

>|give alms in charity? Do the rivers, being dried up, no

>|longer supply water to the thirsty? Are the caves of the

>|mountains now closed, or, above all, does the unconquerable

>|Supreme Personality of Godhead not protect the fully

>|surrendered souls? Why then should learned persons like

>|devotees go to flatter those who are intoxicated by hard-

>|earned wealth?' "

1310|PURPORT

1311|This is a quotation from Srimad-Bhagavatam (2.2.5). In this

>|verse, Sukadeva Gosvami advises Maharaja Pariksit that a

>|devotee should be independent in all circumstances. The

>|body can be maintained with no problem if one follows the

>|instructions given in this verse. To maintain the body, we

>|require shelter, food, water and clothing, and all these

>|necessities can be obtained without approaching puffed-up

>|rich men. One can collect old garments that have been

>|thrown out, one can eat fruits offered by the trees, one

>|can drink water from the rivers, and one can live within

>|the caves of mountains. By nature's arrangements, shelter,

>|clothing and food are supplied to the devotee who is

>|completely surrendered to the Supreme Personality of

>|Godhead. Such a devotee does not need a puffed-up

>|materialistic person to maintain him. In other words,

>|devotional service can be discharged in any condition. This

>|is the version of Srimad-Bhagavatam (1.2.6).

1312|sa vai pumsam paro dharmo

1313|yato bhaktir adhoksaje

1314|ahaituky apratihata

1315|yayatma suprasidati

1316|"The supreme occupation [dharma] for all humanity is that

>|by which men can attain to loving devotional service unto

>|the transcendent Lord. Such devotional service must be

>|unmotivated and uninterrupted in order to completely

>|satisfy the self." This verse explains that devotional

>|service cannot be checked by any material condition.

1317|Madhya 23.115

1318|TEXT 115

1319|TEXT

1320|tabe sanatana saba siddhanta puchila

1321|bhagavata-siddhanta gudha sakali kahila

1322|SYNONYMS

1323|tabe-thereafter; sanatana-Sanatana Gosvami; saba-all;

>|siddhanta-conclusive statements; puchila-inquired about;

>|bhagavata-siddhanta-the conclusive statements about

>|devotional service mentioned in Srimad-Bhagavatam; gudha-

>|very confidential; sakali-all; kahila-Sri Caitanya

>|Mahaprabhu described.

1324|TRANSLATION

1325|Thus Sanatana Gosvami inquired from Sri Caitanya

>|Mahaprabhu about all the conclusive statements concerning

>|devotional service, and the Lord very vividly explained all

>|the confidential meanings of Srimad-Bhagavatam.

1326|Madhya 23.116

1327|TEXT 116

1328|TEXT

1329|hari-vamse kahiyache goloke nitya-sthiti

1330|indra asi' karila yabe sri-krsnere stuti

1331|SYNONYMS

1332|hari-vamse-the revealed scripture known as Hari-vamsa;

>|kahiyache-has told of; goloke-on the planet called Goloka;

>|nitya-sthiti-the eternal situation; indra-King Indra of the

>|heavenly planet; asi'-coming; karila-offered; yabe-when;

>|sri-krsnere stuti-prayers to Lord Sri Krsna.

1333|TRANSLATION

1334|In the revealed scripture Hari-vamsa, there is a

>|description of Goloka Vrndavana, the planet where Lord Sri

>|Krsna eternally resides. This information was given by King

>|Indra when he surrendered to Krsna and offered prayers

>|after Krsna had raised Govardhana Hill.

1335|PURPORT

1336|In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter

>|Nineteen), there is the following description of Goloka

>|Vrndavana:

1337|manusya-lokad urdhvam tu

1338|khaganam gatir ucyate

1339|akasasyopari rarir

1340|dvaram svargasya bhanuman

1341|svargad urdhvam brahma - loko

1342|brahmarsi -gana -sevitah

1343|tatra soma-gatis caiva

1344|jyotisam ca mahatmanam

1345|tasyopari gavam lokah

1346|sadhyas tam palayanti hi

1347|sa hi sarva -gatah krsnah

1348|maha -kasagato mahan

1349|uparyupari tatrapi

1350|gatis tava tapomayi

1351|yam na vidmo vayam sarve

1352|prcchanto 'pi pitam aham

1353|gatih sama-damatyanam

1354|svargah su-krta-karmanam

1355|brahmye tapasi yuktanam

1356|brahma-lokah para gatih

1357|gavam eva tu goloko

1358|duraroha hi sa gatih

1359|sa tu lokas tvaya krsna

1360|sidamanah krtatmana

1361|dhrto dhrtimata vira

1362|nighnatopadravan gavam

1363|When the King of heaven, Indra, surrendered to Krsna after

>|Krsna raised Govardhana Hill, Lord Indra stated that above

>|the planetary systems wherein human beings reside is the

>|sky, where birds fly. Above the sky is the sun and its

>|orbit. This is the entrance to the heavenly planets. Above

>|the heavenly planets are other planets, up to Brahmaloka,

>|where those advancing in spiritual knowledge reside. The

>|planets up to Brahmaloka are part of the material world (

>|Devi-dhama). Because the material world is under the

>|control of Devi, Durga, it is called Devi-dhama. Above Devi-

>|dhama is a place where Lord Siva and his wife Uma reside.

>|Those brightened by spiritual knowledge and liberated from

>|material contamination reside in that Sivaloka. Beyond that

>|planetary system is the spiritual world, where there are

>|planets called Vaikuntha-lokas. Goloka Vrndavana is

>|situated above all the Vaikuntha-lokas. Goloka Vrndavana is

>|the kingdom of Srimati Radharani and the parents of Krsna,

>|Maharaja Nanda and mother Yasoda. In this way there are

>|various planetary systems, and they are all creations of

>|the Supreme Lord. As stated in the Brahma-samhita:

1364|goloka-namni nija-dhamni tale ca tasya

1365|devi-mahesa-hari-dhamasu tesu tesu

1366|te te prabhava-nicaya vihitas ca yena

1367|govindam adi-purusam tam aham bhajami

1368|Thus Goloka Vrndavana-dhama is situated above the Vaikuntha

>|planets. The spiritual sky containing all the Vaikuntha

>|planets is very small compared to Goloka Vrndavana-dhama.

>|The space occupied by Goloka Vrndavana-dhama is called

>|mahakasa, or "the greatest sky of all." Lord Indra said, "

>|We asked Lord Brahma about Your eternal planet, but we

>|could not understand it. Those fruitive actors who have

>|controlled their senses and mind with pious activities can

>|be elevated to the heavenly planets. Pure devotees who are

>|always engaged in Lord Narayana's service are promoted to

>|the Vaikunthalokas. However, my Lord Krsna, Your Goloka

>|Vrndavana-dhama is very difficult to attain. Yet both You

>|and that supreme planetary system have descended here upon

>|this earth. Unfortunately, I have disturbed You by my

>|misdeeds, and that was due to my foolishness. I am

>|therefore trying to satisfy You by my prayers."

1369|Sri Nilakantha confirms the existence of Goloka Vrndavana-

>|dhama by quoting the Rg-samhita (Rg Veda 1.21.154.6):

1370|ta vam vastunyusmasi gamadhyai

1371|yatra gavo bhuri-srnga ayasah

1372|atraha tad urugayasya krsnah

1373|paramam padam avabhati bhuri

1374|"We wish to go to Your [Radha's and Krsna's] beautiful

>|houses, about which cows with large, excellent horns are

>|wandering. Yet distinctly shining on this earth is that

>|supreme abode of Yours that showers joy on all, O Urugaya [

>|Krsna, who is much praised]."

1375|Madhya 23.117-118

1376|TEXTS 117-118

1377|TEXT

1378|mausala-lila, ara krsna-antardhana

1379|kesavatara, ara yata viruddha vyakhyana

1380|mahisi-harana adi, saba-mayamaya

1381|vyakhya sikhaila yaiche susiddhanta haya

1382|SYNONYMS

1383|mausala-lila-the pastimes of destroying the Yadu dynasty;

>|ara-also; krsna-antardhana-the disappearance of Krsna; kesa-

>|avatara-the incarnation of the hairs; ara-also; yata-all;

>|viruddha vyakhyana-statements against the Krsna conscious

>|conclusions; mahisi-harana-kidnapping of the queens; adi-

>|and so on; saba-all; maya-maya-made of the external energy;

>|vyakhya-explanations (countering the attack of the asuras);

>|sikhaila-instructed; yaiche-which; su-siddhanta-proper

>|conclusions; haya-are.

1384|TRANSLATION

1385|Illusory stories opposed to the conclusions of Krsna

>|consciousness concern the destruction of the Yadu dynasty,

>|Krsna's disappearance, the story that Krsna and Balarama

>|arise from a black hair and a white hair of Ksirodakasayi

>|Visnu, and the story about the kidnapping of the queens.

>|Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the

>|proper conclusions of these stories.

1386|PURPORT

1387|Due to envy, many asuras describe Krsna to be like a black

>|crow or an incarnation of a hair. Sri Caitanya Mahaprabhu

>|told Sanatana Gosvami how to counteract all these asuric

>|explanations of Krsna. The word kaka means crow, and kesa

>|means hair. The asuras describe Krsna as an incarnation of

>|a crow, an incarnation of a sudra (a blackish tribe) and an

>|incarnation of a hair, not knowing that the word kesa means

>|ka-isa and that ka means Lord Brahma and isa means Lord.

>|Thus Krsna is the Lord of Lord

>|Brahma.

1388|Some of Lord Krsna's pastimes are mentioned in the

>|Mahabharata as mausala-lila. These include the stories of

>|the destruction of the Yadu dynasty, Krsna's disappearance,

>|His being pierced by a hunter's arrow, the story of Krsna's

>|being an incarnation of a piece of hair (kesa-avatara) as

>|well as mahisi-harana, the kidnapping of Krsna's queens.

>|Actually these are not factual but are related for the

>|bewilderment of the asuras who want to prove that Krsna is

>|an ordinary human being. They are false in the sense that

>|these pastimes are not eternal, nor are they transcendental

>|or spiritual. There are many people who are by nature

>|averse to the supremacy of the Supreme Personality of

>|Godhead, Visnu. Such people are called asuras. They have

>|mistaken ideas about Krsna. As stated in Bhagavad-gita,

>|the asuras are given a chance to forget Krsna more and more,

>| birth after birth. Thus they make their appearance in a

>|family of asuras and continue this process, being kept in

>|bewilderment about Krsna. Asuras in the dress of sannyasis

>|even explain Bhagavad-gita and Srimad-Bhagavatam in

>|different ways according to their own imaginations. Thus

>|they continue to remain asuras birth after birth.

1389|As far as the kesa-avatara (incarnation of hair) is

>|concerned, it is mentioned in Srimad-Bhagavatam (2.7.26).

>|The Visnu Purana also states : ujjaharatmanah kesau sita-

>|krsnau maha-bala.

1390|Similarly, in the Mahabharata

>|:

1391|sa capi kesau harir uccakarta

1392|ekam suklam aparam capi krsnam

1393|tau capi kesavav isatam yadunam

1394|kule striyau rohinim devakim ca

1395|tayor eko balabhadro babhuva

1396|yo 'sau svetas tasya devasya kesah

1397|krsno dvitiyah kesavah sambabhuva

1398|kesah yo 'sau varnatah krsna uktah

1399|Thus in Srimad-Bhagavatam, Visnu Purana and

>|Mahabharata there are references to Krsna and Balarama

>|being incarnations of a black hair and a white hair

>|. It is stated that Lord Visnu snatched two

>|hairs-one white and one black-from His head. These two

>|hairs entered the wombs of Rohini and Devaki, members of

>|the Yadu dynasty. Balarama was born from Rohini, and Krsna

>|was born of Devaki. Thus Balarama appeared from the first

>|hair, and Krsna appeared from the second hair. It was also

>|foretold that all the asuras, who are enemies of the

>|demigods, would be cut down by Lord Visnu by His white and

>|black plenary expansions and that the Supreme Personality

>|of Godhead would appear and perform wonderful activities.

>|In this connection, one should see Laghu-bhagavatamrta,

>|the chapter called Krsnamrta, verses 156 -164. Srila Rupa

>|Gosvami has refuted this argument about the hair

>|incarnation, and his refutation is supported by Sri

>|Baladeva Vidyabhusana's commentaries. This matter is

>|further discussed in the Krsna-sandarbha (29) and in the

>|commentary known as Sarva-samvadini, by Srila Jiva Gosvami.

1400|Madhya 23.119

1401|TEXT 119

1402|TEXT

1403|tabe sanatana prabhura carane dhariya

1404|nivedana kare dante trna-guccha lana

1405|SYNONYMS

1406|tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of

>|Sri Caitanya Mahaprabhu; carane dhariya-catching the lotus

>|feet; nivedana kare-submits a petition; dante-in the teeth;

>|trna-guccha-a bunch of straw; lana-taking.

1407|TRANSLATION

1408|Sanatana Gosvami then humbly accepted his position as lower

>|than a piece of straw, and, symbolically holding some straw

>|in his mouth, he fell down, clasped the lotus feet of Sri

>|Caitanya Mahaprabhu and submitted the following petition.

1409|Madhya 23.120

1410|TEXT 120

1411|TEXT

1412|"nica-jati, nica-sevi, muni-supamara

1413|siddhanta sikhaila,-yei brahmara agocara

1414|SYNONYMS

1415|nica-jati-lower class; nica-sevi-servant of lowborn people;

>|muni-I; supamara-very,very fallen; siddhanta sikhaila-You

>|have taught the topmost conclusions in detail; yei-which;

>|brahmara-of Brahma; agocara-beyond the reach.

1416|TRANSLATION

1417|Sanatana Gosvami said, "My dear Lord, I am a very lowborn

>|person. Indeed, I am a servant to lowborn people; therefore

>|I am very, very downtrodden. Nonetheless, You have taught

>|me conclusions unknown even to Lord Brahma.

1418|Madhya 23.121

1419|TEXT 121

1420|TEXT

1421|tumi ye kahila, ei siddhantamrta-sindhu

1422|mora mana chunite nare ihara eka-bindu

1423|SYNONYMS

1424|tumi ye-You; kahila-have spoken; ei-this; siddhanta-amrta-

>|sindhu-the ocean of the ambrosia of conclusive truth; mora

>|mana-my mind; chunite-to touch; nare-is not able; ihara-of

>|it; eka-bindu-even a drop.

1425|TRANSLATION

1426|"The conclusions that You have told me are the ocean of the

>|ambrosia of truth. My mind is unable to approach even a

>|drop of that ocean.

1427|Madhya 23.122

1428|TEXT 122

1429|TEXT

1430| pangu nacaite yadi haya tomara mana

1431|vara deha' mora mathe dhariya carana

1432|SYNONYMS

1433|pangu-lame man; nacaite-to make dance; yadi-if; haya-it is;

>|tomara mana-Your mind; vara-a benediction; deha'-kindly

>|give; mora mathe-on my head; dhariya-holding; carana-Your

>|lotus feet.

1434|TRANSLATION

1435|"If You want to make a lame man like me dance, kindly

>|bestow Your transcendental blessings by keeping Your lotus

>|feet on my head.

1436|Madhya 23.123

1437|TEXT 123

1438|TEXT

1439|'muni ye sikhalun tore sphuruka sakala'

1440|ei tomara vara haite habe mora bala"

1441|SYNONYMS

1442|muni-I; ye-whatever; sikhalun-have instructed; tore-unto

>|you; sphuruka sakala-let it be manifested; ei-this; tomara

>|vara-Your benediction; haite-from; habe-there will be; mora

>|bala-my strength.

1443|TRANSLATION

1444|"Now, will You please tell me, 'Let whatever I have

>|instructed all be fully manifest unto you.' By

>|benedicting me in this way, You will give me strength to

>|describe all this."

1445|Madhya 23.124

1446|TEXT 124

1447|TEXT

1448|tabe mahaprabhu tanra sire dhari' kare

1449|vara dila'- ei saba sphuruka tomare'

1450|SYNONYMS

1451|tabe-after that; mahaprabhu-Sri Caitanya Mahaprabhu; tanra-

>|of Sanatana Gosvami; sire-on the head; dhari'-holding; kare-

>|by the hand; vara dila-gave the benediction; ei saba-all

>|this; sphuruka tomare-let it be manifested to you properly.

1452|TRANSLATION

1453|Sri Caitanya Mahaprabhu then placed His hand on Sanatana

>|Gosvami's head and benedicted him, saying, "Let all these

>|instructions be manifest to you."

1454|Madhya 23.125

1455|TEXT 125

1456|TEXT

1457|sanksepe kahilun-'prema'-prayojana-samvada

1458|vistari' kahana na yaya prabhura prasada

1459|SYNONYMS

1460|sanksepe-briefly; kahilun-I have described; prema-prayojana-

>|samvada-the discussion of the ultimate goal of life, love

>|of Godhead; vistari'-expansively; kahana-describing; na

>|yaya-not possible; prabhura prasada-the benediction of Sri

>|Caitanya Mahaprabhu.

1461|TRANSLATION

1462|Thus I have briefly described a discussion of the ultimate

>|goal of life, love of Godhead. The mercy of Sri Caitanya

>|Mahaprabhu cannot be described expansively.

1463|Madhya 23.126

1464|TEXT 126

1465|TEXT

1466|prabhura upadesamrta sune yei jana

1467|acirat milaye tanre krsna-prema-dhana

1468|SYNONYMS

1469|prabhura-of Sri Caitanya Mahaprabhu; upadesa-amrta-the

>|nectar of the instructions; sune-hears; yei jana-anyone who;

>| acirat-without delay; milaye-meets; tanre-him; krsna-prema-

>|dhana-the treasure of love of Krsna.

1470|TRANSLATION

1471|Whoever hears these instructions given to Sanatana Gosvami

>|by the Lord comes very soon to realize love of God, Krsna.

1472|Madhya 23.127

1473|TEXT 127

1474|TEXT

1475|sri-rupa-raghunatha-pade yara asa

1476|caitanya-caritamrta kahe krsnadasa

1477|SYNONYMS

1478|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha

>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-

>|expectation; caitanya-caritamrta-the book named Caitanya-

>|caritamrta; kahe-describes; krsnadasa-Srila Krsnadasa

>|Kaviraja Gosvami.

1479|TRANSLATION

1480|Praying at the lotus feet of Sri Rupa and Sri Raghunatha,

>|always desiring their mercy, I, Krsnadasa, narrate Sri

>|Caitanya-caritamrta, following in their footsteps.

1481|Thus end the Bhaktivedanta purports to Sri Caitanya-

>|caritamrta, Madhya-lila, Twenty-third Chapter, describing

>|love of Godhead.

1482|

1|Madhya 23: Life's Ultimate Goal-Love of Godhead

2|Chapter 23:

3|Life's Ultimate Goal-Love of Godhead

4|The following summary of the Twenty-third Chapter is

>|given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-

>|bhasya. In this chapter Sri Caitanya Mahaprabhu describes

>|the symptoms of emotion and love and the awakening of one's

>|original loving relationship with the Lord, as well as the

>|characteristics of a devotee who has actually attained that

>|stage. He then describes the gradual increase of love of

>|God up to the point of mahabhava. He then describes the

>|five divisions of attraction and how they continue. He also

>|describes the mellow derived from conjugal love, which is

>|the supreme emotion. Conjugal love is divided into two

>|categories-svakiya and parakiya. Svakiya refers to loving

>|affairs between husband and wife, and parakiya refers to

>|loving affairs between two lovers. There are a number of

>|descriptions in this connection. There is also a

>|description of the sixty-four transcendental qualities of

>|Krsna and the twenty-five transcendental

>|qualities of Srimati Radharani.

5|Sri Caitanya Mahaprabhu then describes those candidates who

>|are eligible to taste the mellows of devotional service.

>|Their fundamental natures and their varieties are also

>|described. The Lord also informs Sanatana Gosvami about all

>|the confidential paraphernalia of devotional service. He

>|gives a description of Goloka Vrndavana, where the Lord is

>|engaged in His eternal pastimes described in the Hari-vamsa.

>| There is also an opposing description and a favorable

>|description of kesa-avatara. All these instructions are

>|mentioned herein.

6|In this way Sri Caitanya Mahaprabhu blessed Sanatana

>|Gosvami, placing His hand on his head. Thus Sanatana

>|received the power to describe these subjects in books like

>|Hari-bhakti-vilasa.

7|Madhya 23.1

8|TEXT 1

9|TEXT

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14|cirad adattam nija-gupta-vittam

15| sva-prema-namamrtam aty-udarah

16|a-pamaram yo vitatara gaurah

17| krsno janebhyas tam aham prapadye

18|SYNONYMS

19|cirat-for a long time; adattam-not given; nija-gupta-vittam-

>|His own personal confidential property; sva-prema-of love

>|for Him; nama-of the holy name; amrtam-the ambrosia; ati-

>|udarah-most munificent; a-pamaram-even down to the lowest

>|of men; yah-one who; vitatara-distributed; gaurah-Sri

>|Gaurasundara; krsnah-Lord Krsna Himself; janebhyah-to the

>|people in general; tam-to Him; aham-I; prapadye-offer

>|obeisances.

20|TRANSLATION

21|The most munificent Supreme Personality of Godhead, known

>|as Gaurakrsna, distributed to everyone-even the lowest of

>|men-His own confidential treasury in the form of the nectar

>|of love of Himself and the holy name. This was never given

>|to the people at any time before. I therefore offer my

>|respectful obeisances unto Him.

22|Madhya 23.2

23|TEXT 2

24|TEXT

25|æÃlþ æÃlþ ÎáNõþaÂf æÃlþ ¿dîÂI±dµ h

26|æÃlþ±ÍZîÂaÂf æÃlþ ÎáNõþtÂMÃõÔµ N 2 N

27|jaya jaya gauracandra jaya nityananda

28|jayadvaita-candra jaya gaura-bhakta-vrnda

29|SYNONYMS

30|jaya jaya-all glories; gauracandra-to Sri Caitanya

>|Mahaprabhu; jaya-all glories; nityananda-to Nityananda

>|Prabhu; jaya-all glories; advaita-candra-to Advaita Acarya;

>|jaya-all glories; gaura-bhakta-vrnda-to the devotees of Sri

>|Caitanya Mahaprabhu.

31|TRANSLATION

32|All glories to Sri Caitanya Mahaprabhu! All glories to Lord

>|Nityananda! All glories to Advaita Acarya! And all glories

>|to all the devotees of Lord Caitanya Mahaprabhu!

33|Madhya 23.3

34|TEXT 3

35|TEXT

36|ÛNõ qd tÂ¿MÃôÂh 'Î›¶÷'-›¶Nlþ±æÃd h

37|l±ýÃÃ±õþ |õNí ýÃÃlþ tÂ¿MÃõþu-:±d N 3 N

38|ebe suna bhakti-phala 'prema'-prayojana

39|yahara sravane haya bhakti-rasa-jnana

40|SYNONYMS

41|ebe suna-now hear; bhakti-phala-the result of practice of

>|devotional service; prema-love of Godhead; prayojana-the

>|ultimate goal of life; yahara sravane-by hearing of which;

>|haya-there is; bhakti-rasa-jnana-transcendental knowledge

>|of the mellows of devotional service.

42|TRANSLATION

43|Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana,

>|about the result of devotional service, which is love of

>|Godhead, life's ultimate goal. one who hears this

>|description will be enlightened in the transcendental

>|mellows of devotional service.

44|Madhya 23.4

45|TEXT 4

46|TEXT

47|LÔÁNøž õþ¿îÂ á±nÂl ÆýÃÃNh 'Î›¶÷'-Õ¿tÂs±d h

48|LÔÁøžtÂ¿MÃ-õþNuõþ Ûý×ÃÃ '¦š±¿lþtÂ±õ'-d±÷ N 4 N

49|krsne rati gadha haile 'prema'-abhidhana

50|krsna-bhakti-rasera ei 'sthayi-bhava'-nama

51|SYNONYMS

52|krsne-unto Lord Krsna; rati-affection; gadha-deep; haile-

>|when it becomes; prema-abhidhana-called love of God; krsna-

>|bhakti-rasera-of the mellows of devotional service to Krsna;

>| ei-this; sthayi-bhava-nama-called sthayi-bhava.

53|TRANSLATION

54|"When affection for Krsna becomes deeper, one attains love

>|of Godhead in devotional service. Such a position is called

>|sthayi-bhava, permanent enjoyment of the mellows of

>|devotional service to Krsna.

55|Madhya 23.5

56|TEXT 5

57|TEXT

58|qXuN¿õNúø¸±R± Î›¶÷-uÓlS±Sq-u±÷ItÂ±LAÁ h

59|¿aÂ¿tÂ¿(MÃÃ÷ uÔíILÔÁðÃNuN tÂ±õ nÂ×aÂINîÂ N 5 N

60|suddha-sattva-visesatma

61| prema-suryamsu-samya-bhak

62|rucibhis citta-masrnya-

63| krd asau bhava ucyate

64|SYNONYMS

65|suddha-sattva-by unadulterated goodness; visesa-

>|distinguished; atma-whose nature; prema-of love of God;

>|surya-like the sun; amsu-a ray; samya-bhak-which is similar

>|to; rucibhih-by different tastes; citta-of the heart;

>|masrnya-softness; krt-which causes; asau-that softness;

>|bhavah-emotion; ucyate-is called.

66|TRANSLATION

67|"'When devotional service is executed on the

>|transcendental platform of pure goodness, it is like a sun-

>|ray of love for Krsna. At such a time,

>|devotional service causes the heart to be softened by

>|various tastes, and one is then situated in bhava [

>|emotion].'

68|PURPORT

69|This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).

70|Madhya 23.6

71|TEXT 6

72|TEXT

73|Ûý×ÃÃ ðRÃý×ÃÃ,-tÂ±Nõõþ '¦¤õþ+ó', 'îÂiÂ¦š' hŽÂí h

74|Î›¶N÷õþ hŽÂí ÛNõ qd, ud±îd N 6 N

75|e dui,-bhavera 'svarupa', 'tatastha' laksana

76|premera laksana ebe suna, sanatana

77|SYNONYMS

78|ei dui-these two; bhavera-of emotion; svarupa -

>|constitutional; tatastha-marginal; laksana-symptoms;

>|premera-of love; laksana-the symptoms; ebe-now; suna-hear;

>|sanatana-O Sanatana.

79|TRANSLATION

80|"Bhava [emotion] has two different symptoms-constitutional

>|and marginal. Now, My dear Sanatana, listen to the symptoms

>|of love.

81|PURPORT

82|The word suddha-sattva-visesatma means "situated on the

>|transcendental platform of pure goodness." In this way the

>|soul is purified of all material contamination, and this

>|position is called svarupa-laksana, the constitutional

>|symptom of bhava, emotion. By various tastes, one's heart

>|is softened, and there is an awakening of one's loving

>|propensity to render spontaneous service to the Lord. This

>|is called tatastha-laksana, the marginal symptom of bhava.

83|Madhya 23.7

84|TEXT 7

85|TEXT

86|u÷I†AÃ÷uÔ¿íîÂ¦¤±N(tm)L± ÷÷ Q±¿îÂúlþ±¿‚îÂ

>|Ð h

87|tÂ±õÐ u Ûõ u±f±R± õRÍsÐ Î›¶÷± ¿dáðÃINîÂ N 7 N

88|samyan-masrnita-svanto

89| mamatvatisayankitah

90|bhavah sa eva sandratma

91| budhaih prema nigadyate

92|SYNONYMS

93|samyak-completely; masrnita-sva-antah-which makes the

>|heart soft; mamatva-of a sense of ownership; atisaya-

>|ankitah-marked with an abundance; bhavah-emotion; sah-that;

>|eva-certainly; sandra-atma-whose nature is very condensed;

>|budhaih-by learned persons; prema-love of Godhead;

>|nigadyate-is described.

94|TRANSLATION

95|"'When that bhava softens the heart completely, becomes

>|endowed with a great feeling of possessiveness in relation

>|to the Lord and becomes very much condensed and intensified,

>| it is called prema [love of Godhead] by learned scholars.

96|PURPORT

97|This verse is also found in the Bhakti-rasamrta-sindhu (1.4.

>|1).

98|Madhya 23.8

99|TEXT 8

100|TEXT

101|ÕddI÷÷îÂ± ¿õNøžN ÷÷îÂ± Î›¶÷u/îÂ± h

102|tÂ¿MÃ¿õþîRÂIaÂINîÂ tÂNƒ›¶‡ÃÃ±NðÃ±Xõ-d±õþÍðÃÐ N 8 N

103|ananya-mamata visnau

104| mamata prema-sangata

105|bhaktir ity ucyate bhisma-

106| prahladoddhava-naradaih

107|SYNONYMS

108|ananya-mamata-having a sense of relationships with no

>|others; visnau-in Lord Visnu, or Krsna; mamata-the sense of

>|ownership; prema-sangata-endowed only with love; bhaktih-

>|devotional service; iti-thus; ucyate-is said; bhisma-by

>|Bhisma; prahlada-by Prahlada Maharaja; uddhava-by Uddhava;

>|naradaih-and by Narada.

109|TRANSLATION

110|"'When one develops an unflinching sense of ownership or

>|possessiveness in relation to Lord Visnu, or, in other

>|words, when one thinks Visnu and no one else to be the only

>|object of love, such an awakening is called bhakti [

>|devotion] by exalted persons like Bhisma, Prahlada, Uddhava

>|and Narada.'

111|PURPORT

112|This verse, quoted from the Narada-pancaratra, is found in

>|the Bhakti-rasamrta-sindhu (1.4.2).

113|Madhya 23.9

114|TEXT 9

115|TEXT

116|ÎLÁ±d tÂ±NáI ÎLÁ±d æÃNNõõþ '|X±' l¿ðÃ ýÃÃlþ h

117|îÂNõ Îuý×ÃÃ æÃNõ 'u±sRu/' Îl LÁõþlþ N 9 N

118|kona bhagye kona jivera 'sraddha' yadi haya

119|tabe sei jiva 'sadhu-sanga' ye karaya

120|SYNONYMS

121|kona bhagye-by some good fortune; kona jivera-of some

>|living entity; sraddha yadi haya-if there is faith; tabe-

>|then; sei jiva-that living entity; sadhu-sanga-association

>|with devotees; ye-certainly; karaya-makes.

122|TRANSLATION

123|"If, by good fortune, a living entity develops faith in

>|Krsna, he begins to associate with devotees.

124|Madhya 23.10

125|TEXT 10

126|TEXT

127|u±sRu/ ÆýÃÃNîÂ ýÃÃlþ '|õí-LÁNîSÂd' h

128|u±sdtÂNMÃI ýÃÃlþ 'uõS±dnS¿dõîSÂd' N 10 N

129|sadhu-sanga haite haya 'sravana-kirtana'

130|sadhana-bhaktye haya 'sarvanartha-nivartana'

131|SYNONYMS

132|sadhu-sanga haite-from association with devotees; haya-

>|there is; sravana-kirtana-hearing, chanting and so on;

>|sadhana-bhaktye-by devotional service; haya-there is; sarva-

>|all; anartha-nivartana-disappearance of unwanted things.

133|TRANSLATION

134|"When one is encouraged in devotional service by the

>|association of devotees, one becomes free from all unwanted

>|contamination by following the regulative principles and

>|chanting and hearing.

135|Madhya 23.11

136|TEXT 11

137|TEXT

138|ÕdnS¿dõÔ¿MÃÃ ÆýÃÃNh tÂNMÃI '¿d‡Â±' ýÃÃlþ h

139|¿d‡Â± ÆýÃÃNîÂ |õí±NðÃI '¿aÂ' nÂ×óæÃlþ N 11 N

140|anartha-nivrtti haile bhaktye 'nistha' haya

141|nistha haite sravanadye 'ruci' upajaya

142|SYNONYMS

143|anartha-nivrtti-disappearance of all unwanted contamination;

>| haile-when there is; bhaktye-in devotional service; nistha-

>|firm faith; haya-there is; nistha haite-from such firm

>|faith; sravana-adye-in hearing, chanting and so on; ruci-

>|taste; upajaya-awakens.

144|TRANSLATION

145|"When one is freed from all unwanted contamination, he

>|advances with firm faith. When firm faith in devotional

>|service awakens, a taste for hearing and chanting also

>|awakens.

146|Madhya 23.12

147|TEXT 12

148|TEXT

149|¿aÂ ÆýÃÃNîÂ tÂNMÃI ýÃÃlþ 'Õ±u¿MÃ' ›¶aRÂõþ h

150|Õ±u¿MÃ ÆýÃÃNîÂ ¿aÂNMÃÃ æÃNij LÔÁNøž ›¶NîÂI‚RÃÃÃõþ N 12 N

151|ruci haite bhaktye haya 'asakti' pracura

152|asakti haite citte janme krsne prity-ankura

153|SYNONYMS

154|ruci haite-from such a taste; bhaktye-in devotional service;

>| haya-there is; asakti-attachment; pracura-deep; asakti

>|haite-from attachment; citte-within the heart; janme-

>|appears; krsne-for Krsna; priti-ankura-the seed of

>|affection.

155|TRANSLATION

156|"After taste is awakened, a deep attachment arises, and

>|from that attachment the seed of love for Krsna grows in

>|the heart.

157|Madhya 23.13

158|TEXT 13

159|TEXT

160|Îuý×ÃÃ 'tÂ±õ' á±nÂl ÆýÃÃNh sNõþ 'Î›¶÷'-d±÷ h

161|Îuý×ÃÃ Î›¶÷±-'›¶Nlþ±æÃd' uõS±dµ-s±÷ N 13 N

162|sei 'bhava' gadha haile dhare 'prema'-nama

163|sei prema 'prayojana' sarvananda-dhama

164|SYNONYMS

165|sei bhava-that emotional condition; gadha haile-when it

>|becomes intensified; dhare-takes; prema-nama-the name love

>|of Godhead; sei prema-that love of Godhead; prayojana-the

>|ultimate goal of life; sarva-ananda-dhama-the reservoir of

>|all pleasure.

166|TRANSLATION

167|"When that ecstatic emotional stage intensifies, it is

>|called love of Godhead. Such love is life's ultimate goal

>|and the reservoir of all pleasure.

168|PURPORT

169|Srila Bhaktivinoda Thakura summarizes this growth of love

>|of Godhead as a gradual process. A person becomes

>|interested in devotional service by some good fortune.

>|Eventually he becomes interested in pure devotional service

>|without material contamination. At that point, a person

>|wants to associate with devotees. As a result of this

>|association, he becomes more and more interested in

>|discharging devotional service and hearing and chanting.

>|The more one is interested in hearing and chanting, the

>|more he is purified of material contamination. Liberation

>|from material contamination is called anartha-nivrtti,

>|indicating a diminishing of all unwanted things. This is

>|the test of development in devotional service. If one

>|actually develops the devotional attitude, he must be freed

>|from the material contamination of illicit sex,

>|intoxication, gambling and meat-eating. These are the

>|preliminary symptoms. When one is freed from all material

>|contamination, his firm faith in devotional service

>| awakens. When firm faith develops, a taste arises, and by

>|that taste one becomes attached to devotional service.

>|When this attachment intensifies, the seed of love of Krsna

>|fructifies. This position is called priti or rati (

>|affection) or bhava (emotion). When rati intensifies, it is

>|called love of Godhead. This love of Godhead is actually

>|life's highest perfection and the reservoir of all pleasure.

170|Thus devotional life is divided into two stages-sadhana-

>|bhakti and bhava-bhakti. Sadhana-bhakti refers to the

>|development of devotional service through the regulative

>|principles. The basic principle for the execution of

>|devotional service is faith. Above that, there is

>|association with devotees, and after that there is

>|initiation by a bona fide spiritual master. After

>|initiation, when one follows the regulative principles of

>|devotional service, one becomes freed from all unwanted

>|things. In this way one becomes firmly fixed and gradually

>|develops a taste for devotional service. The more the taste

>|grows, the more one desires to render service to the Lord.

>|In this way one becomes attached to a particular mellow in

>|the Lord's service-santa, dasya, sakhya, vatsalya or

>|madhura. As a result of such attachment, bhava develops.

>|Bhava-bhakti is the platform of purified goodness. By such

>|purified goodness, one's heart melts in devotional service.

>|Bhava-bhakti is the first seed of love of Godhead. This

>|emotional stage is there before one attains pure love. When

>|that emotional stage intensifies, it is called prema-bhakti,

>| or transcendental love of Godhead. This gradual process is

>|also described in the following two verses , which are

>|found in the Bhakti-rasamrta-sindhu (1.4.15 –16).

171|Madhya 23.14–15

172|TEXTS 14–15

173|TEXT

174|Õ±NðÃN |X± îÂîÂÐ u±sRuN/±•Ãn tÂæÃd¿Slþ± h

175|îÂNîÂ±•ÃdnS¿dõÔ¿MÃÃÐ uI±R îÂNîÂ± ¿d‡Â± ¿aÂ(tm)¦îÂÐ N 14 N

176|Õn±u¿MÃ(tm)¦NîÂ± tÂ±õ(tm)¦îÂÐ Î›¶÷±tRÂIðÃ=¿îÂ h

177|u±sLÁ±d±÷lþS Î›¶÷AíÐ ›¶±ðRÃtÂS±Nõ tÂNõR S÷Ð N 15 N

178|adau sraddha tatah sadhu-

179| sango 'tha bhajana-kriya

180|tato 'nartha-nivrttih syat

181| tato nistha rucis tatah

182|athasaktis tato bhavas

183| tatah premabhyudancati

184|sadhakanam ayam premnah

185| pradurbhave bhavet kramah

186|SYNONYMS

187|adau-in the beginning; sraddha-firm faith, or disinterest

>|in material affairs and interest in spiritual advancement;

>|tatah-thereafter; sadhu-sangah-association with pure

>|devotees; atha-then; bhajana-kriya-performance of

>|devotional service to Krsna (surrendering to the spiritual

>|master and being encouraged by the association of devotees,

>|so that initiation takes place); tatah-thereafter; anartha-

>|nivrttih-the diminishing of all unwanted habits; syat-there

>|should be; tatah-then; nistha-firm faith; rucih-taste;

>|tatah-thereafter; atha-then; asaktih-attachment; tatah-then;

>| bhavah-emotion or affection; tatah-thereafter; prema-love

>|of God; abhyudancati-arises; sadhakanam-of the devotees

>|practicing Krsna consciousness; ayam-this; premnah-of love

>|of Godhead; pradurbhave-in the appearance; bhavet-is;

>|kramah-the chronological order.

188|TRANSLATION

189|"'In the beginning there must be faith. Then one becomes

>|interested in associating with pure devotees. Thereafter

>|one is initiated by the spiritual master and executes the

>|regulative principles under his orders. Thus one is freed

>|from all unwanted habits and becomes firmly fixed in

>|devotional service. Thereafter, one develops taste and

>|attachment. This is the way of sadhana-bhakti, the

>|execution of devotional service according to the regulative

>|principles. Gradually emotions intensify, and finally there

>|is an awakening of love. This is the gradual development of

>|love of Godhead for the devotee interested in Krsna

>|consciousness.'

190|Madhya 23.16

191|TEXT 16

192|TEXT

193|uîÂ±S ›¶u/±ij÷ õNlSuS¿õNðÃ±

194|tÂõ¿(tm)L ý+RLÁíSõþu±lþd±Ð LÁn±Ð h

195|îÂN7ÁÁÁ±ø¸í±ðÃ±«óõáSõRS¿d

196||X± õþ¿îÂtSÂ¿MÃõþdRS¿÷ø¸I¿îÂ N 16 N

197|satam prasangan mama virya-samvido

198| bhavanti hrt-karna-rasayanah kathah

199|taj-josanad asv apavarga-vartmani

200| sraddha ratir bhaktir anukramisyati

201|SYNONYMS

202|satam-of the devotees; prasangat-by the intimate

>|association; mama-of Me; virya-samvidah-talks full of

>|spiritual potency; bhavanti-appear; hrt-to the heart; karna-

>|and to the ears; rasa-ayanah-a source of sweetness; kathah-

>|talks; tat-of them; josanat-from proper cultivation; asu-

>|quickly; apavarga-of liberation; vartmani-on the path;

>|sraddha-faith; ratih-attraction; bhaktih-love;

>|anukramisyati-will follow one after another.

203|TRANSLATION

204|"'The spiritually powerful message of Godhead can be

>|properly discussed only in a society of devotees, and it is

>|greatly pleasing to hear in that association. If one hears

>|from devotees, the way of transcendental experience quickly

>|opens , and gradually one attains firm faith that in

>|due course develops into attraction and devotion.'

205|PURPORT

206|This is a quotation from Srimad-Bhagavatam (3.25.25).

207|Madhya 23.17

208|TEXT 17

209|TEXT

210|lD±ýÃÃ±õþÂ ý+ðÃNlþ Ûý×ÃÃ tÂ±õ±‚RÃÃÃõþ ýÃÃlþ h

211|îDÂ±ýÃÃ±NîÂ ÛNîÂLÁ ¿aÂý uõSú±N¦a LÁlþ N 17 N

212|yanhara hrdaye ei bhavankura haya

213|tanhate eteka cihna sarva-sastre kaya

214|SYNONYMS

215|yanhara-of whom; hrdaye-in the heart; ei-this; bhava-ankura-

>|seed of emotion; haya-there is; tanhate-in him; eteka-these;

>| cihna-symptoms; sarva-sastre-all revealed scriptures; kaya-

>|say.

216|TRANSLATION

217|"If one actually has the seed of transcendental emotion in

>|his heart, the symptoms will be visible in his activities.

>|That is the verdict of all revealed scriptures.

218|Madhya 23.18–19

219|TEXTS 18–19

220|TEXT

221|ŽÂ±¿(tm)LõþõInSLÁ±hQS ¿õõþ¿MÃ÷S±dúÓdIîÂ± h

222|Õ±ú±õgÐ u÷RRLÁF± d±÷á±Nd uðÃ± ¿aÂÐ N 18 N

223|Õ±u¿MÃ(tm)¦ðAÃ&í±mI±Nd

224|›¶N¿îÂ(tm)¦Zu¿îÂ¦šNh h

225|ý×ÃÃîÂI±ðÃNlþ±•ÃdRtÂ±õ±Ð uRI

226|æSÃ±îÂtÂ±õ±‚RÃÃÃNõþ æÃNd N 19 N

227|ksantir avyartha-kalatvam

228| viraktir mana-sunyata

229|asa-bandhah samutkantha

230| nama-gane sada rucih

231|asaktis tad-gunakhyane

232| pritis tad-vasati-sthale

233|ity-adayo 'nubhavah syur

234| jata-bhavankure jane

235|SYNONYMS

236|ksantih-forgiveness; avyartha-kalatvam-being free from

>|wasting time; viraktih-detachment; mana-sunyata-absence of

>|false prestige; asa-bandhah-hope; samutkantha-eagerness;

>|nama-gane-in chanting the holy names; sada-always; rucih-

>|taste; asaktih-attachment; tat-of Lord Krsna; guna-akhyane-

>|in describing the transcendental qualities; pritih-

>|affection; tat-His; vasati-sthale-for places of residence (

>|the temple or holy places); iti-thus; adayah-and so on;

>|anubhavah-the signs; syuh-are; jata-developed; bhava-ankure-

>|whose seed of ecstatic emotion; jane-in a person.

237|TRANSLATION

238|"'When the seed of ecstatic emotion for Krsna fructifies,

>|the following nine symptoms manifest in one's behavior:

>|forgiveness, concern that time should not be wasted,

>|detachment, absence of false prestige, hope, eagerness, a

>|taste for chanting the holy name of the Lord, attachment to

>|descriptions of the transcendental qualities of the Lord,

>|and affection for those places where the Lord resides-that

>|is, a temple or a holy place like Vrndavana. These are all

>|called anubhava, subordinate signs of ecstatic emotion.

>|They are visible in a person in whose heart the seed of

>|love of God has begun to fructify.'

239|PURPORT

240|These two verses are found in the Bhakti-rasamrta-sindhu (1.

>|3.25–26).

241|Madhya 23.20

242|TEXT 20

243|TEXT

244|Ûý×ÃÃ dõ ›¶NîÂI‚RÃÃÃõþ lD±õþ ¿aÂNMÃÃ ýÃÃlþ h

245|›¶±LÔÁîÂ-ÎŽÂ±NtÂ îDÂ±õþ ÎŽÂ±tÂ d±¿ýÃÃ ýÃÃlþ N 20 N

246|ei nava prity-ankura yanra citte haya

247|prakrta-ksobhe tanra ksobha nahi haya

248|SYNONYMS

249|ei-this; nava-nine; priti-ankura-fructification of the seed

>|of love; yanra-of whom; citte-in the mind; haya-there is;

>|prakrta-material; ksobhe-in agitation; tanra-his; ksobha-

>|agitation; nahi haya-there is not.

250|TRANSLATION

251|"If love for Krsna in a seedling state has fructified in

>|one's heart, one is not agitated by material things.

252|Madhya 23.21

253|TEXT 21

254|TEXT

255|îÂS Î÷±ól±îÂS ›¶¿îÂlc ¿õ›¶±

256|á/± aÂ ÎðÃõN sÔîÂ¿aÂMÃÃ÷NNú h

257|¿ZNæÃ±óuÔ(c)†Ð LRÁýÃÃLÁ(tm)¦ŽÂNLÁ± õ±

258|ðÃúQhS á±lþîÂ ¿õøRžá±n±Ð N 21 N

259|tam mopayatam pratiyantu vipra

260| ganga ca devi dhrta-cittam ise

261|dvijopasrstah kuhakas taksako va

262| dasatv alam gayata visnu-gathah

263|SYNONYMS

264|tam-him; ma-me; upayatam-surrendered; pratiyantu-you may

>|know; viprah-O brahmanas; ganga-mother Ganges; ca-and; devi-

>|the demigoddess; dhrta-offered; cittam-whose mind; ise-unto

>|the Supreme Personality of Godhead; dvija-upasrstah-created

>|by the brahmana; kuhakah-some trickery; taksakah-snake-bird;

>| va-or; dasatu-let it bite; alam-never mind; gayata-chant;

>|visnu-gathah-the holy names of Lord Visnu.

265|TRANSLATION

266|"'O brahmanas, just accept me as a completely surrendered

>|soul, and let mother Ganges, the representative of the Lord,

>| also accept me in that way, for I have already taken the

>|lotus feet of the Lord into my heart. Let the snakebird-or

>|whatever magical thing the brahmana created-bite me at once.

>| I only desire that you all continue singing the deeds of

>|Lord Visnu.'

267|PURPORT

268|This is a verse from Srimad-Bhagavatam (1.19.15) spoken by

>|Maharaja Pariksit while he was sitting on the bank of the

>|Ganges expecting to be bitten by a snake-bird summoned

>|by the curse of a brahmana boy named Srngi, who was the son

>|of a great sage named Samika. News of the curse was

>|conveyed to the King, who prepared for his imminent death.

>|Many great saintly persons, sages, brahmanas, kings and

>|demigods came to see him in his last days. Maharaja

>|Pariksit, however, was not at all afraid of being bitten by

>|the snake-bird. Indeed, he requested all the great

>|personalities assembled to continue chanting the holy name

>|of Lord Visnu.

269|Madhya 23.22

270|TEXT 22

271|TEXT

272|LÔÁøž-u¥¤g ¿õd± LÁ±h õInS d±¿ýÃÃ l±lþ N 22 N

273|krsna-sambandha vina kala vyartha nahi yaya

274|SYNONYMS

275|krsna-sambandha vina-without a connection with Krsna; kala-

>|time; vyartha-useless; nahi yaya-does not become.

276|TRANSLATION

277|"Not a moment should be lost. Every moment should be

>|utilized for Krsna or connected with Him.

278|PURPORT

279|Maharaja Pariksit's expression of anxiety is explained in

>|this verse. He says, "Let whatever is destined to happen

>|take place. It doesn't matter. Just let me see that not a

>|moment of my time is wasted without a relationship with

>|Krsna." One has to tolerate all obstacles on the path of

>|Krsna consciousness, and one has to see that not a moment

>|of his life is wasted outside of Krsna's service.

280|Madhya 23.23

281|TEXT 23

282|TEXT

283|Âõ±áA¿tÂÐ dõN(tm)L± ÷du± ¦œõþ(tm)L(tm)¦i¤± d÷N(tm)L±•óI¿dúS

>|d îÔÂ5±Ð h

284|tÂMÃ±Ð ¦ÚõNi§SæÃh±Ð u÷¢¶÷±lþÓÓýSÃÃNõþNõþõ u÷óSlþ¿(tm)L N

>|23 N

285|vagbhih stuvanto manasa smarantas

286| tanva namanto 'py anisam na trptah

287|bhaktah sravan-netra-jalah samagram

288| ayur harer eva samarpayanti

289|SYNONYMS

290|vagbhih-by words; stuvantah-offering prayers to the Supreme

>|Personality of Godhead; manasa-by the mind; smarantah-

>|remembering; tanva-by the body; namantah-offering

>|obeisances; api-although; anisam-all the time; na trptah-

>|not satisfied; bhaktah-the devotees; sravat-shedding; netra-

>|jalah-tears from the eyes; samagram-the whole; ayuh-life;

>|hareh-to Krsna; eva-only; samarpayanti-dedicate.

291|TRANSLATION

292|"'With their words, they offer prayers to the Lord. With

>|their minds, they always remember the Lord. With their

>|bodies, they offer obeisances to the Lord. Despite all

>|these activities, they are still not satisfied. This is the

>|nature of pure devotees. Shedding tears from their eyes,

>|they dedicate their whole lives to the Lord's service.'

293|PURPORT

294|This verse from the Hari-bhakti-sudhodaya is found in the

>|Bhakti-rasamrta-sindhu (1.3.29).

295|Madhya 23.24

296|TEXT 24

297|TEXT

298|tRÂ¿MÃ, ¿u¿X, ý×ÃÃ¿flþ±nS îÂ±Nõþ d±¿ýÃÃ tÂ±lþ N 24 N

299|bhukti, siddhi, indriyartha tare nahi bhaya

300|SYNONYMS

301|bhukti-material enjoyment; siddhi-mystic power; indriya-

>|artha-the objects of the senses; tare-unto him; nahi bhaya-

>|do not appeal.

302|TRANSLATION

303|"In the material field, people are interested in material

>|enjoyment, mystic power and sense gratification. But

>|these things do not appeal to the devotee at all.

304|Madhya 23.25

305|TEXT 25

306|TEXT

307|Îl± ðRÃ(tm)¦IæÃ±dA ðÃ±õþuRîÂ±dA uRý+^±æÃIS ý+¿ðÃ¦óÔúÐ h

308|æÃNýÃÃN lRÍõõ ÷hõðRÃMÃÃ÷ÐN±LÁh±huÐ N 25 N

309|yo dustyajan dara-sutan

310| suhrd-rajyam hrdi -sprsah

311|jahau yuvaiva mala-vad

312| uttamahsloka-lalasah

313|SYNONYMS

314|yah-who (Bharata Maharaja); dustyajan-difficult to give up;

>|dara-sutan-wife and children; suhrt-friends; rajyam-kingdom;

>| hrdi-sprsah-dear to the core of the heart; jahau-gave up;

>|yuva-youthful; eva-at that time; mala-vat-like stool;

>|uttamah-sloka-lalasah-being captivated by the

>|transcendental qualities, pastimes and association of the

>|Supreme Personality of Godhead.

315|TRANSLATION

316|"'King Bharata was very eager to attain the association of

>|the Supreme Personality of Godhead, Krsna, who is called

>|Uttamahsloka because poems and prayers are offered

>|to Him for His favor. In his youth, King Bharata gave up

>|his attractive wife and children, as well as his beloved

>|friends and opulent kingdom, just as one gives up stool

>|after passing it.'

317|PURPORT

318|These are the signs of virakti (detachment) found in a

>|person who has developed bhava, the preliminary stage of

>|love of Godhead. This verse is quoted from Srimad-

>|Bhagavatam (5.14.43).

319|Madhya 23.26

320|TEXT 26

321|TEXT

322|'uNõS±MÃÃ÷' Õ±ód±NLÁ 'ýÃÃNd' LÁ¿õþ ÷±Nd N 26 N

323|'sarvottama' apanake 'hina' kari mane

324|SYNONYMS

325|sarva-uttama-although standing above all; apanake-himself;

>|hina kari-as the lowest; mane-considers.

326|TRANSLATION

327|"Although a pure devotee's standard is above all, he still

>|considers himself to be in the lowest stage of life.

328|Madhya 23.27

329|TEXT 27

330|TEXT

331|ýÃÃNõþN õþ¿îÂS õýÃÃNi§ø¸ dNõþf±í±S ¿úm±÷¿íÐ h

332|¿tÂŽÂ±÷iÂi§¿õþóRNõþ «ó±LÁ÷¿ó õµNîÂ N 27 N

333|harau ratim vahann esa

334| narendranam sikha-manih

335|bhiksam atann ari-pure

336| sva-pakam api vandate

337|SYNONYMS

338|harau-toward the Supreme Personality of Godhead; ratim-

>|affection; vahan-carrying; esah-this one; nara-indranam-of

>|all the kings; sikha-manih-brilliant crown jewel; bhiksam-

>|begging alms; atan-wandering for; ari-pure-even in the city

>|of enemies; sva-pakam-the fifth-grade candalas; api-even;

>|vandate-worships.

339|TRANSLATION

340|"'Bharata Maharaja always carried affection for Krsna

>|within his heart. Although Bharata Maharaja was the crown

>|jewel of kings, he was still wandering about and begging

>|alms in the city of his enemies. He was even offering

>|respects to candalas, low-class men who eat dogs.'

341|PURPORT

342|This is a quotation from the Padma Purana.

343|Madhya 23.28

344|TEXT 28

345|TEXT

346|'LÔÁøž LÔÁó± LÁ¿õþNõd'-ðÔÃnÂl LÁ¿õþ' æÃ±Nd N 28 N

347|'krsna krpa karibena'-drdha kari' jane

348|SYNONYMS

349|krsna-Lord Krsna; krpa karibena-will show His mercy; drdha

>|kari'-making firm; jane-he believes.

350|TRANSLATION

351|"A fully surrendered devotee always hopes that Lord Krsna

>|will be kind to him. This hope is very firm in him.

352|Madhya 23.29

353|TEXT 29

354|TEXT

355|d Î›¶÷± |õí±¿ðÃtÂ¿MÃõþ¿ó õ± Îl±Ná±•Ãnõ± ÆõøžNõ±

356|:±dS õ± qtÂLÁ÷S õ± ¿LÁlþðÃNýÃÃ± u7ÁÁÁ±¿îÂõþóI¿(tm)¦ õ± h

357|ýÃÃNd±nS±¿sLÁu±sNLÁ Q¿lþ îÂn±óIN26ÃðÃI÷Óh± uîÂN

358|ÎýÃÃ Îá±óNæÃdõ~tÂ õInlþNîÂ ýÃÃ± ýÃÃ± ÷ðÃ±Íúõ ÷±÷A N 29 N

359|na prema sravanadi-bhaktir api va yogo 'tha va vaisnavo

360| jnanam va subha-karma va kiyad aho saj-jatir apy asti va

361|hinarthadhika-sadhake tvayi tathapy acchedya-mula sati

362| he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam

363|SYNONYMS

364|na-not; prema-love of Godhead; sravana-adi-consisting of

>|chanting, hearing and so on; bhaktih-devotional service;

>|api-also; va-or; yogah-the power of mystic yoga; atha va-

>|or; vaisnavah-befitting a devotee; jnanam-knowledge; va-or;

>|subha-karma-pious activities; va-or; kiyat-a little; aho-O

>|my Lord; sat-jatih-birth in a good family; api-even; asti-

>|there is; va-or; hina-artha-adhika-sadhake-who bestows

>|greater benedictions upon one who is fallen and possesses

>|no good qualities; tvayi-unto You; tatha-api-still;

>|acchedya-mula-whose root is uncuttable; sati-being; he-O;

>|gopi-jana-vallabha-most dear friend of the gopis;

>|vyathayate-gives pain; ha ha-alas; mat-my; asa-hope; eva-

>|certainly; mam-to me.

365|TRANSLATION

366|"'O my Lord, I do not have any love for You, nor am I

>|qualified for discharging devotional service by chanting

>|and hearing. Nor do I possess the mystic power of a

>|Vaisnava, knowledge or pious activities. Nor do I belong to

>|a very high-caste family. On the whole, I do not possess

>|anything. Still, O beloved of the gopis, because You bestow

>|Your mercy on the most fallen, I have an unbreakable hope

>|that is constantly in my heart. That hope is always giving

>|me pain.'

367|PURPORT

368|This verse is found in the Bhakti-rasamrta-sindhu (1.3.35).

369|Madhya 23.30

370|TEXT 30

371|TEXT

372|u÷RRLÁF± ýÃÃlþ uðÃ± h±hu±-›¶s±d N 30 N

373|samutkantha haya sada lalasa-pradhana

374|SYNONYMS

375|samutkantha-eagerness; haya-is; sada-always; lalasa-ardent

>|desire; pradhana-chiefly characterized by.

376|TRANSLATION

377|"This eagerness is chiefly characterized by an ardent

>|desire to associate with the Lord.

378|Madhya 23.31

379|TEXT 31

380|TEXT

381|QÍ26ÃúõS ¿StRÂõd±3/4³ÃîÂ¿÷îÂINõ¿ýÃÃ

382|÷2aÂ±óh= îÂõ õ± ÷÷ õ±¿sá÷I÷A h

383|îÂR ¿LÁS LÁNõþ±¿÷ ¿õõþhS ÷RõþhN¿õh±¿u

384|÷R*S ÷Rm±¥¤RæÃ÷RðÃN¿ŽÂîRÂ÷NŽÂí±tÂI±÷A N 31 N

385|tvac-chaisavam tri-bhuvanadbhutam ity avehi

386| mac-capalam ca tava va mama vadhigamyam

387|tat kim karomi viralam murali-vilasi

388| mugdham mukhambujam udiksitum iksanabhyam

389|SYNONYMS

390|tvat-Your; saisavam-early age; tri-bhuvana-within the three

>|worlds; adbhutam-wonderful; iti-thus; avehi-know; mat-

>|capalam-My unsteadiness; ca-and; tava-of You; va-or; mama-

>|of Me; va-or; adhigamyam-to by understood; tat-that; kim-

>|what; karomi-I do; viralam-in solitude; murali-vilasi-O

>|player of the flute; mugdham-attractive; mukha-ambujam-

>|lotuslike face; udiksitum-to see sufficiently; iksanabhyam-

>|by the eyes.

391|TRANSLATION

392|"'O Krsna, O flute -player, the sweetness of Your early

>|age is wonderful within these three worlds. You know My

>|unsteadiness, and I know Yours. No one else knows about

>|this. I want to see Your beautiful, attractive face

>|somewhere in a solitary place, but how can this be

>|accomplished?'

393|PURPORT

394|This is a verse from the Krsna-karnamrta (32).

395|Madhya 23.32

396|TEXT 32

397|TEXT

398|d±÷-á±Nd uðÃ± ¿aÂ, hlþ LÔÁøžd±÷ N 32 N

399|nama-gane sada ruci, laya krsna-nama

400|SYNONYMS

401|nama-gane-in chanting the holy names; sada-constantly; ruci-

>|taste, relish; laya-takes; krsna-nama-the Hare Krsna mantra.

402|TRANSLATION

403|"Due to having great relish for the holy name, one is

>|inclined to chant the Hare Krsna maha-mantra constantly.

404|Madhya 23.33

405|TEXT 33

406|TEXT

407|Îõþ±ðÃd¿õµR÷õþµ- uI¿ µ-ðÔÃ¿áµNõõþ±ð

>|ÃI Îá±¿õµ h

408|îÂ õ ÷sRõþ¦¤õþLÁFN á±lþ¿îÂ d±÷±õhNS õ±h±

>| N 33 N

409|rodana - bindu-maranda- syandi- drg-indivaradya

>|govinda

410|tava madhura-svara-kanthi gayati namavalim bala

411|SYNONYMS

412|rodana-bindu-with teardrops; maranda-like the nectar or

>|juice of flowers; syandi-pouring; drk-indivara-whose lotus

>|eyes; adya-today; govinda-O my Lord Govinda; tava-Your;

>|madhura-svara-kanthi-who has a very sweet voice; gayati-

>|sings; nama-avalim-holy names; bala-this young girl (

>|Radhika).

413|TRANSLATION

414|"'O Govinda, this youthful girl named Radhika is today

>|constantly pouring forth tears like nectar falling from

>|flowers as She sings Your holy names in a sweet

>|voice.'

415|PURPORT

416|This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).

417|Madhya 23.34

418|TEXT 34

419|TEXT

420|LÔÁøž&í±mI±Nd ýÃÃlþ uõSðÃ± Õ±u¿MÃ N 34 N

421|krsna-gunakhyane haya sarvada asakti

422|SYNONYMS

423|krsna-guna-akhyane-in describing the transcendental

>|qualities of Krsna; haya-there is; sarvada-always; asakti-

>|attachment.

424|TRANSLATION

425|"At this stage of bhava, a devotee has awakened the

>|tendency to chant and describe the transcendental qualities

>|of the Lord. He has attachment for this process.

426|Madhya 23.35

427|TEXT 35

428|TEXT

429|÷sRõþS ÷sRõþS õóRõþuI ¿õNtÂ±÷SsRõþS ÷sRõþS õðÃdS ÷sRõþ÷A h

430|÷sRá¿g ÷ÔðRÃ¿¦œîÂN÷îÂðÃNýÃÃ± ÷sRõþS ÷sRõþS ÷sRõþS ÷sRõþ÷A N

>|35 N

431|madhuram madhuram vapur asya vibhor

432| madhuram madhuram vadanam madhuram

433|madhu-gandhi mrdu-smitam etad aho

434| madhuram madhuram madhuram madhuram

435|SYNONYMS

436|madhuram-sweet; madhuram-sweet; vapuh-the transcendental

>|form; asya-His; vibhoh-of the Lord; madhuram-sweet;

>|madhuram-sweet; vadanam-face; madhuram-more sweet; madhu-

>|gandhi-the fragrance of honey; mrdu-smitam-soft smiling;

>|etat-this; aho-O my Lord; madhuram-sweet; madhuram-sweet;

>|madhuram-sweet; madhuram-still more sweet.

437|TRANSLATION

438|"'O my Lord, the transcendental body of Krsna is very

>|sweet, and His face is even sweeter than His body. But His

>|soft smile , which has the fragrance of

>|honey, is sweeter still.'

439|PURPORT

440|This is a verse quoted from Bilvamangala Thakura's Krsna-

>|karnamrta (92).

441|Madhya 23.36

442|TEXT 36

443|TEXT

444|LÔÁøžhNh±-¦š±Nd LÁNõþ uõSðÃ± õu¿îÂ N 36 N

445|krsna-lila-sthane kare sarvada vasati

446|SYNONYMS

447|krsna-lila-sthane-in the place where Krsna has His pastimes;

>| kare-makes; sarvada-always; vasati-abode.

448|TRANSLATION

449|"A devotee absorbed in ecstatic emotion for Krsna always

>|resides in a place where Krsna's pastimes were performed.

450|Madhya 23.37

451|TEXT 37

452|TEXT

453|LÁðÃ±ýÃÃS l÷Rd±îÂNNõþ d±÷±¿d îÂõ LÁNîSÂlþdA h

454|nÂ×Z±(c)óÐ óRGõþNLÁ±ŽÂ õþaÂ¿lþø¸I±¿÷ îÂ±Gõ÷A N 37 N

455|kadaham yamuna-tire

456| namani tava kirtayan

457|udbaspah pundarikaksa

458| racayisyami tandavam

459|SYNONYMS

460|kada-when; aham-I; yamuna-tire-on the bank of the Yamuna;

>|namani-holy names; tava-Your; kirtayan-chanting; udbaspah-

>|full of tears; pundarika-aksa-O lotus-eyed one; racayisyami-

>|I shall create; tandavam-dancing like a madman.

461|TRANSLATION

462|"'O Lord Pundarikaksa, while chanting Your holy name with

>|tears in my eyes, when shall I dance in ecstasy on the bank

>|of the Yamuna?'

463|PURPORT

464|This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).

465|Madhya 23.38

466|TEXT 38

467|TEXT

468|LÔÁNøž 'õþ¿îÂõþ' ¿aÂý Ûý×ÃÃ ÆLÁhRD ¿õõõþí h

469|'LÔÁøžN›¶N÷õþ' ¿aÂý ÛNõ qd ud±îd N 38 N

470|krsne 'ratira' cihna ei kailun vivarana

471|'krsna-premera' cihna ebe suna sanatana

472|SYNONYMS

473|krsne-for Krsna; ratira-of attraction; cihna-the symptoms;

>|ei-all these; kailun vivarana-I have described; krsna-

>|premera-of love for Lord Krsna; cihna-the symptoms; ebe-now;

>| suna sanatana-please hear, Sanatana.

474|TRANSLATION

475|"These are the symptoms of a person who has developed

>|attraction [bhava] for Krsna. Now let Me describe the

>|symptoms of a person who is actually elevated to love of

>|Krsna. O Sanatana, please hear this from Me.

476|Madhya 23.39

477|TEXT 39

478|TEXT

479|lD±õþ ¿aÂNMÃÃ LÔÁøžN›¶÷± LÁõþNlþ nÂ×ðÃlþ h

480|îDÂ±õþ õ±LÁI, ¿Slþ±, ÷R^± ¿õN:ýÃÃ d± õRsÁlþ N 39 N

481|yanra citte krsna-prema karaye udaya

482|tanra vakya, kriya, mudra vijneha na bujhaya

483|

484|yanra citte-in whose heart; krsna-prema-love of Krsna;

>|karaye udaya-awakens; tanra-his; vakya-words; kriya-

>|activities; mudra-symptoms; vijneha-even a learned scholar;

>|na bujhaya-does not understand.

485|TRANSLATION

486|"Even the most learned man cannot understand the words,

>|activities and symptoms of a person situated in love of

>|Godhead.

487|Madhya 23.40

488|TEXT 40

489|TEXT

490|sdIuI±lþS dõN›¶÷± lNuI±ijNh¿îÂ ÎaÂîÂ¿u h

491|Õ(tm)LõS±¿í¿tÂõþóIuI ÷R^± uR‡RÂ uRðRÃáS÷± N 40 N

492|dhanyasyayam nava-prema

493| yasyonmilati cetasi

494|antar-vanibhir apy asya

495| mudra susthu su-durgama

496|SYNONYMS

497|dhanyasya-of a most fortunate person; ayam-this; navah-new;

>|prema-love of Godhead; yasya-of whom; unmilati-manifests;

>|cetasi-in the heart; antar-vanibhih-by persons

>|well versed in the sastras; api-even; asya-of him; mudra-

>|symptoms; susthu-exceedingly; su-durgama-difficult

>|to understand.

498|TRANSLATION

499|"'Even a most learned scholar cannot understand the

>|activities and symptoms of an exalted personality in whose

>|heart love of Godhead has awakened.'

500|PURPORT

501|This verse is also found in the Bhakti-rasamrta-sindhu (1.4.

>|17).

502|Madhya 23.41

503|TEXT 41

504|TEXT

505|ÛõSõrîÂÐ ¦¤ ¿› ¶l þd±÷LÁNîSÂI±

506|æÃ±îÂ±dRõþ±Ná± ^nîÂ¿aÂMÃÃ nÂ×Í2aÂÐ h

507|ýÃÃuîÂINn± Îõþ±¿ðÃ¿îÂ ÎõþN¿îÂ á±lþ-

508|îRÂIij±ðÃõi§ÔîÂI¿îÂ Îh±LÁõ±ýÃÃIÐ N 41 N

509|evam-vratah sva-priya-nama-kirtya

510| jatanurago druta-citta uccaih

511|hasaty atho roditi rauti gayaty

512| unmada-van nrtyati loka-bahyah

513|SYNONYMS

514|evam-vratah-when one thus engages in a vow to chant and

>|dance; sva-own; priya-very dear; nama-the holy name; kirtya-

>|by chanting; jata-in this way develops; anuragah-attachment;

>| druta-cittah-very eagerly; uccaih-loudly; hasati-laughs;

>|atho-also; roditi-cries; rauti-becomes agitated; gayati-

>|chants; unmada-vat-like a madman; nrtyati-dances; loka-

>|bahyah-not caring for outsiders.

515|TRANSLATION

516|"'When a person is actually advanced and takes pleasure in

>|chanting the holy name of the Lord, who is very dear to him,

>| he is agitated and loudly chants the holy name. He also

>|laughs, cries, becomes agitated and chants just like a

>|madman, not caring for outsiders.'

517|PURPORT

518|This verse is quoted from Srimad-Bhagavatam (11.2.40).

519|Madhya 23.42

520|TEXT 42

521|TEXT

522|Î›¶÷± SN÷ õ±¿nÂl' ýÃÃlþ-Î¦§ýÃÃ, ÷±d, ›¶ílþ h

523|õþ±á, ÕdRõþ±á, tÂ±õ, ÷ýÃÃ±tÂ±õ ýÃÃlþ N 42 N

524|prema krame badi' haya-sneha, mana, pranaya

525|raga, anuraga, bhava, mahabhava haya

526|SYNONYMS

527|prema-love of God; krame-gradually; badi'-increasing; haya-

>|is; sneha-affection; mana-indignation due to affection;

>|pranaya-love; raga-attachment; anuraga-subattachment; bhava-

>|ecstasy; maha-bhava-exalted ecstasy; haya-is.

528|TRANSLATION

529|"Love of Godhead increases and is manifested as affection,

>|counterlove , love, attachment, subattachment, ecstasy

>|and sublime ecstasy.

530|Madhya 23.43

531|TEXT 43

532|TEXT

533|õNæÃ, ý×ÃÃŽRÂ, õþu, &nÂl îÂNõ mGu±õþ h

534|úLSÁõþ±, ¿uîÂ±-¿÷rÃ¿õþ, qX¿÷rÃ¿õþ Õ±õþ N 43 N

535|bija, iksu, rasa, guda tabe khanda-sara

536|sarkara, sita-michari, suddha-michari ara

537|SYNONYMS

538|bija-seeds; iksu-sugarcane plants; rasa-juice; guda-

>|molasses; tabe-then; khanda-sara-crude sugar; sarkara-sugar;

>| sita-michari-sugar candy; suddha-michari-rock candy; ara-

>|also.

539|TRANSLATION

540|"This development is compared to sugarcane seeds, sugarcane

>|plants, sugarcane juice, molasses, crude sugar, refined

>|sugar, sugar candy and rock candy.

541|Madhya 23.44

542|TEXT 44

543|TEXT

544|ý×ÃÃýÃÃ± ÆlNrÃ SN÷ ¿d÷Sh, SN÷ õ±NnÂl ¦¤±ðÃ h

545|õþ¿îÂ-Î›¶÷±¿ðÃõþ ÆîÂNrÃ õ±nÂlNlþ Õ±¦¤±ðÃ N 44 N

546|iha yaiche krame nirmala, krame bade svada

547|rati-premadira taiche badaye asvada

548|SYNONYMS

549|iha-this; yaiche-like; krame-by succession; nirmala-pure;

>|krame-gradually; bade-increases; svada-taste; rati-from

>|attachment; prema-adira-of love of Godhead and so on;

>|taiche-in that way; badaye-increases; asvada-taste.

550|TRANSLATION

551|"One should understand that just as the taste of sugar

>|increases as it is gradually purified, so

>| when love of Godhead increases from rati,

>|which is compared to the beginning seed, its taste

>|increases.

552|Madhya 23.45

553|TEXT 45

554|TEXT

555|Õ¿sLÁ±¿õþ-ÎtÂNðÃ õþ¿îÂ-ó= óõþLÁ±õþ h

556|ú±(tm)L, ðÃ±uI, umI, õ±RuhI, ÷sRõþ Õ±õþ N 45 N

557|adhikari-bhede rati-panca parakara

558|santa, dasya, sakhya, vatsalya, madhura ara

559|SYNONYMS

560|adhikari-of the possessor; bhede-according to differences;

>|rati-attachment; panca parakara-five varieties; santa-

>|neutral; dasya-servitude; sakhya-friendship; vatsalya-

>|parental love; madhura-conjugal love; ara-also.

561|TRANSLATION

562|"According to the candidate possessing these transcendental

>|qualities [sneha, mana and so on], there are five

>|transcendental mellows-neutrality, servitorship, friendship,

>| parental love and conjugal love.

563|PURPORT

564|In the Bhakti-rasamrta-sindhu, rati (attraction) is thus

>|described:

565|vyaktam masrnitevantar laksyate rati- laksanam

566|mumuksu -prabhrtinam ced bhaved esa ratir na hi

567|kintu bala-camatkara- kari tac -cihna-viksaya

568|abhijnena subodho 'yam raty -abhasah prakirtitah

569|The real symptoms of the fructification of the seed of

>|love (rati) are manifested because the heart is melted.

>|When such symptoms are found among speculators and fruitive

>|actors, they cannot be accepted as real symptoms of

>|attachment. Foolish people without knowledge of devotional

>|service praise such symptoms of attachment even when they

>|are based on something other than a desire to serve Krsna.

>|However, one who is expert in devotional service calls such

>|symptoms raty- abhasa, a mere glimpse of attachment.

570|Madhya 23.46

571|TEXT 46

572|TEXT

573|Ûý×ÃÃ ó= ¦š±lþN tÂ±õ ýÃÃlþ ó= 'õþu' h

574|Îl-õþNu tÂMÃ 'uRmN', LÔÁøž ýÃÃlþ 'õú' N 46 N

575|ei panca sthayi bhava haya panca 'rasa'

576|ye-rase bhakta 'sukhi', krsna haya 'vasa'

577|SYNONYMS

578|ei panca-these five kinds of transcendental mellows; sthayi

>|bhava-permanent ecstatic moods; haya-become; panca rasa-

>|five kinds of transcendental mellows; ye-rase-in a

>|particular mellow; bhakta sukhi-a devotee becomes happy;

>|krsna-Lord Krsna; haya-becomes; vasa-under the control.

579|TRANSLATION

580|"These five transcendental mellows exist permanently. The

>|devotee may be attracted to one of these mellows, and thus

>|he becomes happy. Krsna also becomes inclined toward such a

>|devotee and comes under his control.

581|PURPORT

582|In the Bhakti-rasamrta-sindhu (2.5.1), sthayi-bhava,

>|permanent ecstasy, is thus described:

583|aviruddhan viruddhams ca bhavan yo vasatam nayan

584|su-rajeva virajeta sa sthayi bhava ucyate

585|sthayi bhavo 'tra sa proktah sri-krsna- visaya ratih

586|" These moods (bhavas) bring under control the favorable

>|ecstasies (such as laughing) and unfavorable ecstasies (

>|such as anger). When these moods continue to remain as

>|kings, they are called sthayi-bhava , or permanent

>|ecstasies. Continuous ecstatic love for Krsna is called

>|permanent ecstasy ."

587|Madhya 23.47

588|TEXT 47

589|TEXT

590|Î›¶÷±¿ðÃLÁ ¦š±¿lþtÂ±õ u±÷¢¶N-¿÷hNd h

591|LÔÁøžtÂ¿MÃ õþuõþ+Nó ó±lþ ó¿õþí±N÷ N 47 N

592|premadika sthayi-bhava samagri-milane

593|krsna-bhakti rasa-rupe paya pariname

594|SYNONYMS

595|prema-adika-love of Godhead, beginning with santa, dasya

>|and so on; sthayi-bhava-the permanent ecstasies; samagri-

>|milane-by mixing with other ingredients; krsna-bhakti-

>|devotional service to Lord Krsna; rasa-rupe-composed of

>|transcendental mellows; paya-becomes; pariname-by

>|transformation.

596|TRANSLATION

597|"When the permanent ecstasies [neutrality, servitorship and

>|so on] are mixed with other ingredients, devotional service

>|in love of Godhead is transformed and becomes composed of

>|transcendental mellows.

598|PURPORT

599|In the Bhakti-rasamrta-sindhu (2.1.4–5), the following

>|definition is given:

600|athasyah kesava-rater laksitaya nigadyate

601|samagri-pariposena parama rasa-rupata

602|vibhavair anubhavais ca sattvikair vyabhicaribhih

603|svadyatvam hrdi bhaktanam anita sravanadibhih

604|esa krsna-ratih sthayi bhavo bhakti-raso bhavet

605|"Love for Krsna, Kesava, as

>|previously described, reaches the supreme state of being

>|composed of mellows when its ingredients are fulfilled. By

>|means of vibhava, anubhava, sattvika and vyabhicari,

>|hearing and chanting are activated, and the devotee is able

>|to taste love for Krsna. Then attachment for Krsna, or

>|permanent ecstasy (sthayi-bhava), becomes the mellow of

>|devotional service (bhakti-rasa)."

606|Madhya 23.48

607|TEXT 48

608|TEXT

609|¿õtÂ±õ, ÕdRtÂ±õ, u±¿NLÁ, õI¿tÂaÂ±õþN h

610|¦š±lþNtÂ±õ 'õþu' ýÃÃlþ Ûý×ÃÃ aÂ±¿õþ ¿÷¿h' N 48 N

611|vibhava, anubhava, sattvika, vyabhicari

612|sthayi-bhava 'rasa' haya ei cari mili'

613|SYNONYMS

614|vibhava-special ecstasy; anubhava-subordinate ecstasy;

>|sattvika-natural ecstasy; vyabhicari-transitory ecstasy;

>|sthayi-bhava-permanent ecstasy; rasa-mellow; haya-becomes;

>|ei cari-these four; mili'-meeting.

615|TRANSLATION

616|"permanent ecstasy becomes a more and more relishable

>|transcendental mellow through the mixture of special

>|ecstasy, subordinate ecstasy, natural ecstasy and

>|transitory ecstasy.

617|Madhya 23.49

618|TEXT 49

619|TEXT

620|ðÃ¿s Îld mG-÷¿õþaÂ-LÁóSÓõþ-¿÷hNd h

621|'õþu±h±mI' õþu ýÃÃlþ ÕóÓõS±¦¤±ðÃNd N 49 N

622|dadhi yena khanda-marica-karpura-milane

623|'rasalakhya' rasa haya apurvasvadane

624|SYNONYMS

625|dadhi-yogurt; yena-as if; khanda-sugar candy; marica-black

>|pepper; karpura-camphor; milane-being mixed; rasala-akhya-

>|known as delicious; rasa-mellow; haya-becomes; apurva-

>|asvadane-by an unprecedented taste.

626|TRANSLATION

627|"Yogurt mixed with sugar candy, black pepper and camphor is

>|very palatable and tasty. Similarly, when permanent ecstasy

>|mixes with other ecstatic symptoms, it becomes

>|unprecedentedly tasty.

628|Madhya 23.50

629|TEXT 50

630|TEXT

631|¿Z¿õs '¿õtÂ±õ',-Õ±h¥¤d, nÂ×VNód h

632|õSúN¦¤õþ±¿ðÃ-'nÂ×VNód,' LÔÁøž±¿ðÃ-'Õ±h¥¤d' N 50 N

633|dvividha 'vibhava',-alambana, uddipana

634|vamsi-svaradi-'uddipana', krsnadi-'alambana'

635|SYNONYMS

636|dvi-vidha-two kinds; vibhava-particular ecstasy; alambana-

>|the support; uddipana-awakening; vamsi-svara-adi-such as

>|the vibration of the flute; uddipana-exciting; krsna-adi-

>|Krsna and others; alambana-the support.

637|TRANSLATION

638|"There are two kinds of particular ecstasies [vibhava]. One

>|is called the support, and the other is called the

>|awakening. The vibration of Krsna's flute is an example of

>|the awakening, and Lord Krsna Himself is an example of the

>|support.

639|Madhya 23.51

640|TEXT 51

641|TEXT

642|'ÕdRtÂ±õ'-¿¦œîÂ, dÔîÂI, áNîÂ±¿ðÃ nÂ×3/4Ã±¦¤õþ h

643|(tm)¦y±¿ðÃ-'u±¿NLÁ' ÕdRtÂ±Nõõþ ¿tÂîÂõþ N 51 N

644|'anubhava'-smita, nrtya, gitadi udbhasvara

645|stambhadi-'sattvika' anubhavera bhitara

646|SYNONYMS

647|anubhava-subordinate ecstasy; smita-smiling; nrtya-dancing;

>|gita-adi-songs and so on; udbhasvara-symptoms of bodily

>|manifestation; stambha-adi-being stunned and others;

>|sattvika-natural; anubhavera bhitara-within the category of

>|subordinate ecstasies.

648|TRANSLATION

649|"The subordinate ecstasies are smiling, dancing and singing,

>| as well as different manifestations in the body. The

>|natural ecstasies, such as being stunned, are considered

>|among the subordinate ecstasies [anubhava].

650|PURPORT

651|In the Bhakti-rasamrta-sindhu ( 2.1.14), vibhava

>|is described as follows:

652|tatra jneya vibhavas tu raty-asvadana-hetavah

653|te dvidhalambana eke tathaivoddipanah pare

654|"The cause bringing about the tasting of love for Krsna is

>|called vibhava. Vibhava is divided into two categories-

>|alambana (support) and uddipana (awakening)."

655|In the Agni Purana it is stated:

656|vibhavyate hi raty-adir yatra yena vibhavyate

657|vibhavo nama sa dvedhalambanoddipanatmakah

658|"That which causes love for Krsna to appear is

>|called vibhava. That has two divisions- alambana (in which

>|love appears) and uddipana (by which love appears)."

659|In the Bhakti-rasamrta-sindhu (2.1.16),

>|the following is stated about alambana:

660|krsnas ca Krsna

>|-bhaktas

>|ca budhair alambana matah

661|raty -ader

>|visayatvena tathadharatayapi ca

662|"The object of love is Krsna, and the container of

>|that love is the devotee of Krsna . Learned scholars call

>|them alambana- the foundations." Similarly, uddipana

>|is described as follows :

663|uddipanas tu te prokta bhavam uddipayanti ye

664|te tu sri-krsna- candrasya gunas cestah prasadhanam

665|"Those things which awaken ecstatic love

>|are called uddipana. Mainly this awakening is made possible

>|by the qualities and activities of Krsna, as well as by His

>|mode of decoration and the way His hair is arranged." (B.r.

>|s. 2.1.301) The Bhakti-rasamrta-sindhu (2.1.302) also gives

>|the following further examples of uddipana:

666|smitanga

>|-saurabhe

>| vamsa - srnga- nupura-kambavah

667|padanka- ksetra - tulasi - bhakta -tad-vasaradayah

668|"Krsna's smile, the fragrance of His

>|transcendental body, His flute, bugle, ankle bells and

>|conchshell, the marks on His feet, His place of residence,

>|His favorite plant [tulasi], His devotees, and the

>|observance of fasts and vows connected to His devotion all

>|awaken the symptoms of ecstatic love."

669|The Bhakti -rasamrta-sindhu (2 .2 .

>|1) describes anubhava as follows :

670|anubhavas tu citta- stha-bhavanam avabodhakah

671|te bahir vikriya prayah prokta udbhasvarakhyaya

672|"The many external ecstatic symptoms, or bodily

>|transformations which indicate ecstatic emotions in the

>|mind and which are also called udbhasvara, are

>|the anubhavas, or subordinate ecstatic expressions of love

>|." Some of these symptoms are dancing, falling down

>|and rolling on the ground , singing and crying very loudly,

>|bodily contortions, loud vibrations, yawning, deep

>|breathing, disregard for others, the frothing of saliva,

>|mad laughter, spitting, hiccups and other, similar symptoms.

>| All these symptoms are divided into two divisions-sita and

>|ksepana. Singing, yawning and so on are called sita.

>|Dancing and bodily contortions are called ksepana.

673|In his Anubhasya, Srila Bhaktisiddhanta

>|Sarasvati Thakura quotes the following verse from the Vedic

>|literature describing udbhasvara:

674|udbhasante sva- dhamniti prokta udbhasvara budhaih

675|nivy-uttariya- dhammilla- sramsanam gatra-motanam

676|jrmbha ghranasya phullatvam nisvasadyas ca te matah

677|"The ecstatic symptoms manifest in the external

>|body of a person in ecstatic love are

>|called udbhasvara by learned scholars . Some

>|of these are a slackening of the belt and

>|a dropping of clothes and hair. Others are

>|bodily contortions, yawning, a trembling of the front

>|portion of the nostrils, heavy breathing, hiccupping and

>|falling down and rolling on the ground. These

>|are the external manifestations of emotional love."

>|Stambha and other symptoms are described in Madhya-lila 14.

>|167.

678|Madhya 23.52

679|TEXT 52

680|TEXT

681|¿dNõSðÃ-ýÃÃø¸S±¿ðÃ-ÎîÂ¿Sú 'õI¿tÂaÂ±õþN' h

682|uõ ¿÷¿h' 'õþu' ýÃÃlþ aÂ÷RLÁ±õþLÁ±õþN N 52 N

683|nirveda-harsadi-tetrisa 'vyabhicari'

684|saba mili' 'rasa' haya camatkara-kari

685|nirveda -harsa-adi-complete despondency, jubilation and so

>|on; tetrisa-thirty-three; vyabhicari-transitory elements;

>|saba mili'-all meeting together; rasa-the mellow; haya-

>|becomes; camatkara-kari-a cause of wonder.

686|TRANSLATION

687|"There are other ingredients, beginning with complete

>|despondency and jubilation. Altogether there are thirty-

>|three varieties, and when these combine, the mellow becomes

>|very wonderful.

688|PURPORT

689|Nirveda, harsa and other symptoms are explained

>|in Madhya-lila 14.167. The transitory elements (vyabhicari)

>|are described in the Bhakti-rasamrta- sindhu as follows:

690|athocyante trayas trimsad-bhava ye vyabhicarinah

691|visesenabhimukhyena caranti sthayinam prati

692|vag-anga-sattva-sucya ye jneyas te

>|vyabhicarinah

693|sancarayanti bhavasya gatim sancarino'

>|pi te

694|unmajjanti nimajjanti stayiny amrta-varidhau

695|urmi-vad vardhayanty enam yanti tad-rupatam ca te

696|"There are thirty - three transitory elements,

>|known as vyabhicari ecstatic emotions. They especially

>|wander about the permanent sentiments as assistants. They

>|are to be known by words, by different symptoms seen in the

>|limbs and in other parts of the body, and by the peculiar

>|conditions of the heart. Because they set in motion the

>|progress of the permanent sentiments, they are specifically

>|called sancari, or impelling principles. These impelling

>|principles rise up and fall back in the permanent

>|sentiments of ecstatic love like waves in an ocean of

>|ecstasy. Consequently they are called vyabhicari."

697|Madhya 23.53

698|TEXT 53

699|TEXT

700|ó=¿õs õþu-ú±(tm)L, ðÃ±uI, umI, õ±RuhI h

701|÷sRõþ-d±÷ úÔ/±õþõþu-uõ±NîÂ ›¶±õhI N 53 N

702|panca-vidha rasa-santa, dasya, sakhya, vatsalya

703|madhura-nama srngara-rasa-sabate prabalya

704|SYNONYMS

705|panca-vidha rasa-five kinds of mellows; santa-neutrality;

>|dasya-servitorship; sakhya-friendship; vatsalya-parental

>|affection; madhura-sweet; nama-named; srngara-rasa-the

>|conjugal mellow; sabate-among all of them; prabalya-

>|predominant.

706|TRANSLATION

707|"There are five transcendental mellows-neutrality,

>|servitorship, friendship, parental affection and conjugal

>|love, which is also known as the mellow of sweetness.

>|Conjugal love excels all the others.

708|Madhya 23.54

709|TEXT 54

710|TEXT

711|ú±(tm)LõþNu ú±¿(tm)L-õþ¿îÂ 'Î›¶÷' ólS(tm)L ýÃÃlþ h

712|ðÃ±uI-õþ¿îÂ 'õþ±á' ólS(tm)L SN÷îÂ õ±nÂllþ N 54 N

713|santa-rase santi-rati 'prema' paryanta haya

714|dasya-rati 'raga' paryanta krameta badaya

715|SYNONYMS

716|santa-rase-in the mellow of neutrality; santi-rati-

>|spiritual attachment in peacefulness; prema paryanta-up to

>|love of Godhead; haya-is; dasya-rati-attachment in

>|servitude; raga-spontaneous love; paryanta-up to; krameta-

>|gradually; badaya-increases.

717|TRANSLATION

718|"The position of neutrality increases up to the point where

>|one can appreciate love of Godhead. The mellow of

>|servitorship gradually increases to the point of

>|spontaneous love of Godhead.

719|Madhya 23.55

720|TEXT 55

721|TEXT

722|umI-õ±RuhI-õþ¿îÂ ó±lþ 'ÕdRõþ±á'-uN÷± h

723|uRõh±NðÃIõþ 'tÂ±õ' ólS(tm)L Î›¶N÷õþ ÷¿ýÃÃ÷± N 55 N

724|sakhya-vatsalya-rati paya 'anuraga'-sima

725|subaladyera 'bhava' paryanta premera mahima

726|sakhya-in friendship; vatsalya-in parental affection;

>|rati-affection; paya-obtains; anuraga-sima-up to the limit

>|of subordinate spontaneous love; subala-adyera-of friends

>|like Subala and others; bhava-ecstatic love; paryanta-up to;

>| premera mahima-the glory of love of Godhead.

727|TRANSLATION

728|"After the mellow of servitorship, there are the mellows of

>|friendship and parental love, which increase to subordinate

>|spontaneous love. The greatness of the love found in

>|friends like Subala extends to the standard of ecstatic

>|love of Godhead.

729|PURPORT

730|Srila Bhaktisiddhanta Sarasvati Thakura says that the

>|mellow of neutrality increases to simple love of Godhead.

>|In the mellow of servitorship, love of Godhead increases

>|beyond that to affection, counterlove (anger based on

>|love), love and attachment. Similarly, the mellow of

>|friendship increases to affection, counterlove , love,

>|attachment and subattachment. It is the same with the

>|mellow of parental affection. The special feature of the

>|mellow of friendship exhibited by personalities like Subala

>|is that it increases from fraternal affection to

>|counterlove , to spontaneous attachment, to

>|subordinate attachment, and finally to the ecstasy where

>|all the ecstatic symptoms continuously exist.

731|Madhya 23.56

732|TEXT 56

733|TEXT

734|ú± (tm)L±¿ðÃ õþNuõþ ' Îl±á', ' ¿õNlþ

>|±á'- ðRÃý×ÃÃ ÎtÂðÃ h

735|umI-õ±RuNhI Îl±á±¿ðÃõþ ÕNdLÁ ¿õNtÂðÃ N 56 N

736|santadi rasera 'yoga', 'viyoga'-dui bheda

737|sakhya-vatsalye yogadira aneka vibheda

738|SYNONYMS

739|santa-adi rasera-of the mellows beginning from neutrality;

>|yoga-connection; viyoga-separation; dui bheda-two divisions;

>| sakhya-in the mellow of friendship; vatsalye-in parental

>|affection; yoga-adira-of connection and separation; aneka

>|vibheda-many varieties.

740|TRANSLATION

741|"There are two divisions of each of the five mellows-yoga [

>|connection] and viyoga [separation]. Among the mellows of

>|friendship and parental affection, there are many divisions

>|of connection and separation.

742|PURPORT

743|In the Bhakti-rasamrta-sindhu (3.2.93), these divisions are

>|described:

744|ayoga-yogavetasya

745| prabhedau kathitav ubhau

746|"In the mellows of bhakti-yoga, there are two stages-ayoga

>|and yoga. " Ayoga (viyoga) is described in the Bhakti-

>|rasamrta-sindhu (3.2.94) as follows:

747|sangabhavo harer dhirair ayoga iti kathyate

748|ayoge tvan -manaskatvam tad-gunady-anusandhayah

749|tat- prapty -upaya- cintadyah sarvesam kathitah kriyah

750|"Learned scholars in the science of bhakti- yoga

>|say that when there is an absence of association

>|with the Supreme Personality of Godhead, separation takes

>|place. In the stage of ayoga (separation), the mind is

>|filled with Krsna consciousness and is fully absorbed in

>|thoughts of Krsna. In that stage, the devotee searches out

>|the transcendental qualities of the Supreme Personality of

>|Godhead. It is said that in that stage of separation, all

>|the devotees in the different mellows are always active in

>|thinking of ways to attain Krsna's association."

751|The word yoga ("connection") is thus described in the

>|Bhakti- rasamrta- sindhu (3.2.129):

752|krsnena sangamo yas tu

753| sa yoga iti kirtyate

754|"When one meets Krsna directly, that is called yoga."

755|In the transcendental mellows of neutrality and

>|servitorship, there are similar divisions of yoga and

>|viyoga, but they are not variegated. The divisions of yoga

>|and viyoga are always existing in the five mellows. However,

>| in the transcendental mellows of friendship and parental

>|affection, there are many varieties of yoga and viyoga. The

>|varieties of yoga are thus described:

756|yogo 'pi kathitah siddhis

757| tustih sthitir iti tridha

758|"Yoga (connection) is of three types-success, satisfaction

>|and permanence. " (B.r.s. 3.2.129) The divisions of ayoga (

>|separation) are described as follows:

759|utkanthitam viyogas cety

760| ayogo 'pi dvidhocyate

761|"Thus ayoga has two divisions-longing and separation. " (B.

>|r.s. 3.2.95)

762|Madhya 23.57

763|TEXT 57

764|TEXT

765|'õþ+nÂl', 'Õ¿sõþ+nÂl' tÂ±õ-ÎLÁõh '÷sRNõþ' h

766|÷¿ýÃÃø¸NáNíõþ 'õþ+nÂl', 'Õ¿sõþ+nÂl' Îá±¿óLÁ±-¿dLÁNõþ N 57 N

767|'rudha', 'adhirudha' bhava-kevala 'madhure'

768|mahisi-ganera 'rudha', 'adhirudha' gopika-nikare

769|SYNONYMS

770|rudha-advanced; adhirudha-highly advanced; bhava-ecstasy;

>|kevala-only; madhure-in the transcendental mellow of

>|conjugal love; mahisi-ganera-of the queens of Dvaraka;

>|rudha-advanced; adhirudha-highly advanced; gopika-nikare-

>|among the gopis.

771|TRANSLATION

772|"Only in the conjugal mellow are there two ecstatic

>|symptoms called rudha [advanced] and adhirudha [highly

>|advanced]. The advanced ecstasies are found among the

>|queens of Dvaraka, and the highly advanced ecstasies are

>|found among the gopis.

773|PURPORT

774|The adhirudha ecstasies are explained in the Ujjvala-

>|nilamani (Sthayi-bhava-prakarana 170):

775|rudhoktebhyo 'nubhavebhyah kam apy apta visistatam

776|yatranubhava drsyante so 'dhirudho nigadyate

777|The very sweet attraction of conjugal love

>|increases through affection, counterlove, love, attachment,

>|subattachment, ecstasy and highly advanced ecstasy (

>|mahabhava). The platform of mahabhava includes rudha and

>|adhirudha. These platforms are possible only in conjugal

>|love. Advanced ecstasy is found in Dvaraka, whereas highly

>|advanced ecstasy is found among the gopis.

778|Madhya 23.58

779|TEXT 58

780|TEXT

781|Õ¿sõþ+nÂl-÷ýÃÃ±tÂ±õ-ðRÃý×ÃÃ îÂ' ›¶LÁ±õþ h

782|uNy±Ná '÷±ðÃd', ¿õõþNýÃÃ 'Î÷±ýÃÃd' d±÷ îÂ±õþ N 58 N

783|adhirudha-mahabhava-dui ta' prakara

784|sambhoge 'madana', virahe 'mohana' nama tara

785|SYNONYMS

786|adhirudha-mahabhava-highly advanced ecstasy; dui ta'

>|prakara-two varieties; sambhoge-in actually meeting; madana-

>|madana; virahe-in separation; mohana-mohana; nama-the names;

>| tara-of them.

787|TRANSLATION

788|"Highly advanced ecstasy is divided into two categories-

>|madana and mohana. Meeting together is called madana, and

>|separation is called mohana.

789|Madhya 23.59

790|TEXT 59

791|TEXT

792|'÷±ðÃNd' -aRÂ¥¤d±¿ðÃ ýÃÃlþ Õd(tm)L ¿

>|õNtÂðÃ h

793|'nÂ×ðÃâÓíS±', ' ¿a ÂSæÃŠ' -' Î÷±ýÃÃ

>|Nd' ðRÃý×ÃÃ ÎtÂðÃ N 59 N

794|'madane'-cumbanadi haya ananta vibheda

795|'udghurna', 'citra-jalpa'-'mohane' dui bheda

796|SYNONYMS

797|madane-in the stage of madana; cumbana-adi-kissing and

>|similar activities; haya-are; ananta vibheda-unlimited

>|divisions; udghurna-unsteadiness; citra-jalpa-various mad

>|talks; mohane-the stage of mohana; dui bheda-two divisions.

798|TRANSLATION

799|"On the madana platform there are kissing and many other

>|symptoms, which are unlimited. In the mohana stage, there

>|are two divisions-udghurna [unsteadiness] and citra-jalpa [

>|varieties of mad emotional talks].

800|PURPORT

801|For further information, see Madhya-lila 1.87 .

802|Madhya 23.60

803|TEXT 60

804|TEXT

805|¿aÂSæÃNŠõþ ðÃú Õ/-›¶æÃŠ±¿ðÃ-d±÷ h

806|'w÷õþ-áNîÂ±'õþ ðÃú Î±LÁ îÂ±ýÃÃ±NîÂ ›¶÷±í N 60 N

807|citra-jalpera dasa anga-prajalpadi-nama

808|'bhramara-gita'ra dasa sloka tahate pramana

809|SYNONYMS

810|citra-jalpera-of the mad talks; dasa-ten; anga-parts;

>|prajalpa-adi-nama-named prajalpa and so on; bhramara-gitara-

>|of Radharani's talks with the bumblebee (Srimad-Bhagavatam,

>|Canto Ten, Chapter Forty-seven); dasa sloka-ten verses;

>|tahate-in that matter; pramana-the evidence.

811|TRANSLATION

812|"Mad emotional talks include ten divisions, called prajalpa

>|and other names. An example of this is the ten verses

>|spoken by Srimati Radharani called 'The Song to the

>|Bumblebee.'

813|PURPORT

814|Imaginative mad talks, known as citra-jalpa , can be

>|divided into ten categories-prajalpa, parijalpa, vijalpa,

>|ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa

>|and sujalpa. There are no English equivalents for these

>|different features of jalpa (imaginative talk).

815|Madhya 23.61

816|TEXT 61

817|TEXT

818|nÂ×ðAÃâÓíS±, ¿õõú-ÎaÂ(c)†±-¿ðÃNõI±ij±ðÃ-d±÷ h

819|¿õõþNýÃÃ LÔÁøž¦£ÓÂ¿îSÂ, Õ±ód±NLÁ 'LÔÁøž'-:±d N 61 N

820|udghurna, vivasa-cesta-divyonmada-nama

821|virahe krsna-sphurti, apanake 'krsna'-jnana

822|SYNONYMS

823|udghurna-unsteadiness; vivasa-cesta-boastful activities;

>|divya-unmada-nama-named transcendental madness; virahe-in

>|separation; krsna-sphurti-manifestation of Krsna; apanake-

>|oneself; krsna-jnana-thinking as Krsna.

824|TRANSLATION

825|"Udghurna [unsteadiness] and vivasa-cesta [boastful

>|activities] are aspects of transcendental madness. In

>|separation from Krsna, one experiences the manifestation of

>|Krsna, and one thinks oneself to be Krsna.

826|Madhya 23.62

827|TEXT 62

828|TEXT

829|'uNy±á'-'¿õ›¶hy'-ÎtÂNðÃ ¿Z¿õs úÔ/±õþ h

830|uNy±Náõþ Õd(tm)L Õ/, d±¿ýÃÃ Õ(tm)L îÂ±õþ N 62 N

831|'sambhoga'-'vipralambha'-bhede dvividha srngara

832|sambhogera ananta anga, nahi anta tara

833|SYNONYMS

834|sambhoga-of meeting (enjoyment together); vipralambha-of

>|separation; bhede-in two divisions; dvi-vidha srngara-two

>|kinds of conjugal love; sambhogera-of the stage of sambhoga,

>| or meeting; ananta anga-unlimited parts; nahi-not; anta-an

>|end; tara-of that.

835|TRANSLATION

836|"In conjugal love [srngara] there are two departments-

>|meeting and separation. On the platform of meeting, there

>|are unlimited varieties that are beyond description.

837|PURPORT

838|Vipralambha is described in the Ujjvala-nilamani (

>|Vipralambha-prakarana 3–4):

839|yunor ayuktayor bhavo yuktayor vatha yo mithah

840|abhistalinganadinam anavaptau prakrsyate

841|sa vipralambho vijneyah sambhogonnati-

>|karakah

842|na vina vipralambhena sambhogah pustim asnute

843|" When the lover and the beloved meet, they

>|are called yukta (connected). Previous to their meeting,

>|they are called ayukta (not connected). Whether connected

>|or not connected, the ecstatic emotion arising due to not

>|being able to embrace and kiss each other as desired is

>|called vipralambha. This vipralambha helps nourish emotions

>|at the time of meeting." Similarly, sambhoga is described

>|in the following verse quoted from the Vedic literature by

>|Srila Bhaktisiddhanta Sarasvati Thakura in his Anubhasya:

844|darsanalinganadinam anukulyan nisevaya

845|yunor ullasam arohan bhavah sambhoga iryate

846|"Meeting each other and embracing each other

>|are aimed at bringing about the happiness of the lover and

>|the beloved. When this stage becomes increasingly jubilant,

>|the resultant ecstatic emotion is called sambhoga." When

>|awakened, sambhoga is divided into four categories:

847|(1) purva-raga-anantara-after purva-raga (attachment prior

>|to meeting), sambhoga is called brief (sanksipta);

848|(2) mana-anantara-after mana (anger based on love),

>|sambhoga is called encroached (sankirna);

849|(3) kincid-dura-pravasa-anantara-after being a little

>|distance away for some time, sambhoga is called

>|accomplished (sampanna);

850|(4) sudura-pravasa-anantara-after being far away, sambhoga

>|is called perfection (samrddhiman).

851|The meetings of the lovers that take place in dreams also

>|have these four divisions.

852|Madhya 23.63

853|TEXT 63

854|TEXT

855|'¿õ›¶hy' aÂîRÂ¿õSs-óÓõSõþ±á, ÷±d h

856|›¶õ±u±mI, Õ±õþ Î›¶÷Íõ¿aÂMÃÃI-Õ±mI±d N 63 N

857|'vipralambha' catur-vidha-purva-raga, mana

858|pravasakhya, ara prema-vaicittya-akhyana

859|SYNONYMS

860|vipralambha-separation; catur-vidha-four divisions; purva-

>|raga-purva-raga; mana-mana; pravasa-akhya-known as

>|pravasa; ara-and; prema-vaicittya-prema-vaicittya; akhyana-

>|calling.

861|TRANSLATION

862|"Vipralambha has four divisions-purva-raga, mana, pravasa

>|and prema-vaicittya.

863|PURPORT

864|Purva-raga is described in the Ujjvala-nilamani (

>|Vipralambha-prakarana 5):

865|ratir ya sangamat purvam darsana-sravanadi-ja

866|tayor unmilati prajnaih purva- ragah sa ucyate

867|"When attachment produced in the lover and beloved

>|before their meeting by seeing, hearing and so on becomes

>|very palatable by the mixture of four ingredients, such as

>|vibhava and anubhava, this is called purva-raga."

868|The word mana is also described in the Ujjvala- nilamani

>|( Vipralambha-prakarana 68):

869|dam - patyor

>| bhava ekatra sator apy anuraktayoh

870|svabhistaslesa - viksadi -nirodhi mana ucyate

871|"Mana is a word used to indicate the mood

>|of the lover and the beloved experienced whether they are

>|in one place or in different places. This mood obstructs

>|their looking at each other and embracing each other,

>|despite the fact that they are attached to each other."

872|Pravasa is also explained in the Ujjvala-nilamani (

>|Vipralambha-prakarana 139), as follows:

873|purva-sangatayor yunor bhaved

>|desantaradibhih

874|vyavadhanam tu yat prajnaih sa pravasa itiryate

875|"Pravasa is a word used to indicate the separation of

>|lovers who were previously intimately associated .

>|This separation is due to their being in different

>|places. "

876|Similarly , prema-vaicittya is also explained in the

>|Ujjvala-nilamani (Vipralambha-prakarana 134):

877|priyasya sannikarse 'pi premotkarsa-svabhavatah

878|ya visesa-dhiyartis tat prema-vaicittyam

>|ucyate

879|"Prema-vaicittya is a word used to

>|indicate an abundance of love that brings about grief from

>|fear of separation, although the lover is present."

880|Madhya 23.64

881|TEXT 64

882|TEXT

883|õþ±¿sLÁ±NðÃI 'óÓõSõþ±á' ›¶¿uX '›¶õ±u', '÷±Nd' h

884|'Î›¶÷Íõ¿aÂMÃÃI' MðÃúN÷ ÷¿ýÃÃø¸NáNí N 64 N

885|radhikadye 'purva-raga' prasiddha 'pravasa', 'mane'

886|'prema-vaicittya' sri-dasame mahisi-gane

887|SYNONYMS

888|radhikadye-in Srimati Radharani and the other gopis; purva-

>|raga-feelings before union; prasiddha-celebrated; pravasa

>|mane-also pravasa and mana; prema-vaicittya-feelings of

>|fear of separation; sri-dasame-in the Tenth Canto; mahisi-

>|gane-among the queens.

889|TRANSLATION

890|"Of the four kinds of separation, three [purva-raga,

>|pravasa and mana] are celebrated in Srimati Radharani and

>|the gopis. In Dvaraka, among the queens, feelings of prema-

>|vaicittya are very prominent.

891|Madhya 23.65

892|TEXT 65

893|TEXT

894|LRÁõþ¿õþ ¿õhó¿u QS õNîÂ¿d^± d ÎúNø¸

895|¦¤¿ó¿îÂ æÃá¿îÂ õþ±SI±÷N«Nõþ± &5Nõ±sÐ h

896|õlþ¿÷õ u¿m LÁ¿2aÂðAÃá±nÂl¿d¿õSXNaÂîÂ±

897|d¿hd-dlþd-ýÃÃ±Nu±ðÃ±õþ-hNNh¿ŽÂNîd N 65 N

898|kurari vilapasi tvam vita-nidra na sese

899| svapiti jagati ratryam isvaro gupta-bodhah

900|vayam iva sakhi kaccid gadha-nirviddha-ceta

901| nalina-nayana-hasodara-lileksitena

902|SYNONYMS

903|kurari-O female osprey; vilapasi-are lamenting; tvam-you;

>|vita-nidra-without sleep; na-not; sese-rest; svapiti-sleeps;

>| jagati-in the world; ratryam-at night; isvarah-Lord Krsna;

>|gupta-bodhah-whose consciousness is hidden; vayam-we; iva-

>|like; sakhi-O dear friend; kaccit-whether; gadha-deeply;

>|nirviddha- cetah-pierced in the heart; nalina-nayana-of the

>|lotus-eyed Lord; hasa-smiling; udara-liberal; lila-iksitena-

>|by the playful glancing.

904|TRANSLATION

905|"'My dear friend kurari, it is now night, and Lord Sri

>|Krsna is sleeping. You yourself are not asleep or resting

>|but are lamenting. Should I presume that you, like us, are

>|affected by the smiling, liberal, playful glances of

>|lotus -eyed Krsna? If so, your heart is deeply pierced. Is

>|that why you are showing these signs of sleepless

>|lamentation?'

906|PURPORT

907|This verse from Srimad-Bhagavatam (10.90.15)

>|was spoken by Lord Krsna's queens . Although they

>|were with Krsna, they were still thinking of losing His

>|company.

908|Madhya 23.66

909|TEXT 66

910|TEXT

911|õrNæÃfdµd LÔÁøž-d±lþLÁ-¿úNõþ±÷¿í h

912|d±¿lþLÁ±õþ ¿úNõþ±÷¿í-õþ±s±-êÂ±LRÁõþ±íN N 66 N

913|vrajendra-nandana krsna-nayaka-siromani

914|nayikara siromani-radha-thakurani

915|SYNONYMS

916|vrajendra-nandana krsna-Lord Krsna, the son of Maharaja

>|Nanda; nayaka-siromani-best of all heroes; nayikara

>|siromani-the best of all heroines; radha-thakurani-Srimati

>|Radharani.

917|TRANSLATION

918|"Lord Krsna, the Supreme Personality of Godhead, who

>|appeared as the son of Nanda Maharaja, is the supreme hero

>|in all dealings. Similarly, Srimati Radharani is the

>|topmost heroine in all dealings.

919|Madhya 23.67

920|TEXT 67

921|TEXT

922|d±lþLÁ±d±S ¿úNõþ±õþPS LÔÁøžd tÂáõ±dA ¦¤lþ

>|÷A h

923|lS ¿dîÂIîÂlþ± uNõS ¿õõþ±æÃN(tm)L ÷ýÃÃ±&í±Ð N 67 N

924|nayakanam siro-ratnam

925| krsnas tu bhagavan svayam

926|yatra nityataya sarve

927| virajante maha-gunah

928|SYNONYMS

929|nayakanam-of all heroes; sirah-ratnam-the crown jewel;

>| krsnah-Lord Krsna; tu-but; bhagavan svayam-the Supreme

>|Personality of Godhead Himself; yatra-in whom; nityataya-

>|with permanence; sarve-all; virajante-exist; maha-gunah-

>|transcendental qualities.

930|TRANSLATION

931|"'Krsna is the Supreme Personality of Godhead Himself, and

>|He is the crown jewel of all heroes. In Krsna, all

>|transcendental good qualities are permanently situated.'

932|PURPORT

933|This verse is also found in the Bhakti-rasamrta-sindhu (2.1.

>|17).

934|Madhya 23.68

935|TEXT 68

936|TEXT

937|ÎðÃõN LÔÁøž÷lþN Î›¶±MÃ± õþ±¿sLÁ± óõþNðÃõ

>|îÂ± h

938|uõSh„N÷lþN uõSLÁ±¿(tm)LÐ uN¥œ±¿ýÃÃdN óõþ± N 68 N

939|devi krsna-mayi prokta

940| radhika para-devata

941|sarva-laksmi-mayi sarva-

942| kantih sammohini para

943|SYNONYMS

944|devi-who shines brilliantly; krsna-mayi-nondifferent from

>|Lord Krsna; prokta-called; radhika-Srimati Radharani; para-

>|devata-most worshipable; sarva-laksmi-mayi-presiding over

>|all the goddesses of fortune; sarva-kantih-in whom all

>|splendor exists; sammohini-whose character completely

>|bewilders Lord Krsna; para-the superior energy.

945|TRANSLATION

946|"'The transcendental goddess Srimati Radharani is the

>|direct counterpart of Lord Sri Krsna. She is the central

>|figure for all the goddesses of fortune. She possesses all

>|the attraction to attract the all-attractive Personality of

>|Godhead. She is the primeval internal potency of the Lord.'

947|PURPORT

948|This text is found in the Brhad-gautamiya-tantra. For an

>|explanation, see Adi-lila 4.83–95.

949|Madhya 23.69

950|TEXT 69

951|TEXT

952|Õd(tm)L LÔÁNøžõþ &í, ÎaÂNø¸¿A-›¶s±d h

953|ÛLÁ ÛLÁ &í q¿d' æRÃnÂl±lþ tÂMÃ-LÁ±í N 69 N

954|ananta krsnera guna, causatti-pradhana

955|eka eka guna suni' judaya bhakta-kana

956|SYNONYMS

957|ananta-unlimited; krsnera-of Lord Krsna; guna-qualities;

>|causatti-sixty-four; pradhana-chief ones; eka eka-one by

>|one; guna-qualities; suni'-hearing; judaya-satisfies;

>|bhakta-kana-the ears of the devotees.

958|TRANSLATION

959|"The transcendental qualities of Lord Krsna are unlimited.

>|Out of these, sixty-four are considered prominent. The ears

>|of the devotees are satisfied simply by hearing all these

>|qualities one after the other.

960|Madhya 23.70

961|TEXT 70

962|TEXT

963|ÕlþS ÎdîÂ± uRõþ÷I±/Ð uõSu~ŽÂí±¿i¤îÂÐ h

964|¿aÂõþN(tm)¦æÃu± lRNMÃ± õhNlþ±dA õlþu±¿i¤îÂÐ N 70 N

965|ayam neta su-ramyangah

966| sarva-sal-laksananvitah

967|ruciras tejasa yukto

968| baliyan vayasanvitah

969|SYNONYMS

970|ayam-this (Krsna); neta-supreme hero; su-ramya-angah-

>|having the most beautiful transcendental body; sarva-sat-

>|laksana-all-auspicious bodily marks; anvitah-endowed with;

>|rucirah-possessing radiance very pleasing to the eyes;

>|tejasa-with all power; yuktah-bestowed; baliyan-very strong;

>| vayasa-anvitah-having a youthful age.

971|TRANSLATION

972|"'Krsna, the supreme hero, has the most beautiful

>|transcendental body. This body possesses all good features.

>|It is radiant and very pleasing to the eyes. His body is

>|powerful, strong and youthful.

973|PURPORT

974|This verse and the following six verses are also found in

>|the Bhakti-rasamrta-sindhu (2.1.23–29).

975|Madhya 23.71

976|TEXT 71

977|TEXT

978|¿õ¿õs±3/4³ÃîÂtÂ±ø¸±¿õR uîÂIõ±LÁIÐ ¿›¶lþSõðÃÐ h

979|õ±õðÓÃLÁÐ uRó±¿GNîÂI± õR¿X÷±dA ›¶¿îÂtÂ±¿i¤îÂÐ N 71 N

980|vividhadbhuta-bhasa-vit

981| satya-vakyah priyam -vadah

982|vavadukah su-pandityo

983| buddhiman pratibhanvitah

984|SYNONYMS

985|vividha-various; adbhuta-wonderful; bhasa-vit-knower of

>|languages; satya-vakyah-whose words are truthful; priyam-

>|vadah-who speaks very pleasingly; vavadukah-expert in

>|speaking; su-pandityah-very learned; buddhi-man-very

>|wise; pratibha-anvitah-genius.

986|TRANSLATION

987|"'Krsna is the linguist of all wonderful languages. He is

>|a truthful and very pleasing speaker. He is expert in

>|speaking, and He is a very wise, learned scholar and a

>|genius.

988|Madhya 23.72

989|TEXT 72

990|TEXT

991|¿õðÃ*(îRÂNõþ± ðÃŽÂÐ LÔÁîÂ:Ð uRðÔÃnÂlõrîÂÐ h

992|ÎðÃúLÁ±huRó±S:Ð ú±¦aaÂŽRÂÐ q¿aÂõSúN N 72 N

993|vidagdhas caturo daksah

994| krta-jnah su-drdha-vratah

995|desa-kala-supatra-jnah

996| sastra-caksuh sucir vasi

997|SYNONYMS

998|vidagdhah-expert in artistic enjoyment; caturah-cunning;

>|daksah-expert; krta-jnah-grateful; su-drdha-vratah-

>|firmly determined; desa-of country; kala-time; su-

>|patra-of fitness; jnah-a knower; sastra-caksuh-expert in

>|the authoritative scriptures; sucih-very clean and neat;

>|vasi- self-controlled.

999|TRANSLATION

1000|"'Krsna is very expert in artistic enjoyment. He is highly

>|cunning, expert, grateful and firmly determined in His vows.

>| He knows how to deal according to time, person and country,

>| and He sees through the scriptures and authoritative books.

>| He is very clean and self-controlled.

1001|Madhya 23.73

1002|TEXT 73

1003|TEXT

1004|¿¦šNõþ± ðÃ±(tm)LÐ ŽÂ÷±úNNh± áyNNõþ± sÔ¿îÂ÷±dA u÷Ð h

1005|õðÃ±NdI± s±¿÷SLÁÐ úÓõþÐ LÁNí± ÷±dI÷±dLÔÁR N 73 N

1006|sthiro dantah ksama-silo

1007| gambhiro dhrtiman samah

1008|vadanyo dharmikah surah

1009| karuno manya- mana-krt

1010|SYNONYMS

1011|sthirah-steady; dantah-having controlled senses; ksama-

>|silah-forgiving; gambhirah-grave; dhrti-man-calm, never

>|bereft of intelligence; samah-equal; vadanyah-magnanimous;

>|dharmikah-religious; surah-chivalrous; karunah-kind; manya-

>|mana-krt-respectful to the respectable.

1012|TRANSLATION

1013|"'Lord Krsna is steady, His senses are controlled, and He

>|is forgiving, grave and calm. He is also equal to all.

>|Moreover, He is magnanimous, religious, chivalrous and kind.

>| He is always respectful to respectable people.

1014|Madhya 23.74

1015|TEXT 74

1016|TEXT

1017|ðÃ¿ŽÂNí± ¿õdlþN ý}ÃÃN÷±dA úõþí±áîÂó±hLÁÐ h

1018|uRmN tÂMÃuRý+R Î›¶÷õúIÐ uõSqtÂ‚õþÐ N 74 N

1019|daksino vinayi hriman

1020| saranagata-palakah

1021|sukhi bhakta-suhrt prema-

1022| vasyah sarva- subhan-karah

1023|SYNONYMS

1024|daksinah-simple and liberal; vinayi-humble; hri-man-

>|bashful when glorified; sarana-agata-palakah-protector

>|of the surrendered souls; sukhi-always happy; bhakta-suhrt-

>|well-wisher of the devotees; prema-vasyah-submissive to

>|love; sarva- subham-karah-all-auspicious.

1025|TRANSLATION

1026|"'Krsna is very simple and liberal, He is humble and

>|bashful, and He is the protector of the surrendered souls.

>|He is very happy, and He is always the well-wisher of His

>|devotees. He is all-auspicious, and He is submissive to

>|love.

1027|Madhya 23.75

1028|TEXT 75

1029|TEXT

1030|›¶îÂ±óN LÁN¿îSÂ÷±dA õþMÃNh±LÁÐ u±sRu÷±|lþÐ h

1031|d±õþNáí-÷Nd±ýÃÃ±õþN uõS±õþ±sIÐ u÷Ô¿X÷±dA N 75 N

1032|pratapi kirtiman rakta-

1033| lokah sadhu-samasrayah

1034|nari-gana-manohari

1035| sarvaradhyah samrddhiman

1036|SYNONYMS

1037|pratapi-very influential; kirti-man-famous for good

>|works; rakta-lokah-who is the object of the attachment of

>|all people; sadhu- samasrayah -the shelter of the

>|good and virtuous; nari-gana-to women; manah-hari-

>|attractive; sarva-aradhyah-worshipable by everyone;

>|samrddhi-man-very rich.

1038|TRANSLATION

1039|"'Krsna is very influential and famous, and He is the

>|object of attachment for everyone. He is the shelter of the

>|good and the virtuous. He is attractive to the minds of

>|women, and He is worshiped by everyone. He is very, very

>|rich.

1040|Madhya 23.76

1041|TEXT 76

1042|TEXT

1043|õõþNlþ±dN«õþN(¿îÂ &í±(tm)¦uI±dRLÁN¿îSÂîÂ±Ð h

1044|u÷R^± ý×ÃÃõ ó=±úðAÃðRÃ¿õSá±ýÃÃ± ýÃÃNõþõþ÷N N 76 N

1045|variyan isvaras ceti

1046| gunas tasyanukirtitah

1047|samudra iva pancasad

1048| durvigaha harer ami

1049|SYNONYMS

1050|variyan-the best; isvarah-the supreme controller; ca-and;

>|iti-thus; gunah-the transcendental qualities; tasya-of Him;

>|anukirtitah-described; samudrah-oceans; iva-like; pancasat-

>|fifty; durvigahah-difficult to penetrate fully; hareh-of

>|the Supreme Personality of Godhead; ami-all these.

1051|TRANSLATION

1052|"'Krsna is the Supreme, and He is always glorified as the

>|Supreme Lord and controller. Thus all the previously

>|mentioned transcendental qualities are in Him. The fifty

>|qualities of the Supreme Personality of Godhead

>|mentioned above are as deep as an ocean. In other words,

>|they are difficult to fully comprehend.

1053|Madhya 23.77

1054|TEXT 77

1055|TEXT

1056|æÃNNõNø¸3NîÂ õuN(tm)L±•Ã¿ó ¿õµR¿õµRîÂlþ± - Á

>| ¿aÂR h

1057|ó¿õþóÓíSîÂlþ± tÂ±¿(tm)L îÂÍSõ óRNø¸±MÃÃN÷ N 77 N

1058|jivesv ete vasanto 'pi

1059| bindu-bindutaya kvacit

1060|paripurnataya bhanti

1061| tatraiva purusottame

1062|SYNONYMS

1063|jivesu-in the living entities; ete-these; vasantah-are

>|residing; api-though; bindu-bindutaya-with a very minute

>|quantity; kvacit-sometimes; paripurnataya-with fullness;

>|bhanti-are manifested; tatra-in Him; eva-certainly; purusa-

>|uttame-in the Supreme Personality of Godhead.

1064|TRANSLATION

1065|"'These qualities are sometimes very minutely exhibited in

>|living beings, but they are fully manifested in the Supreme

>|Personality of Godhead.'

1066|PURPORT

1067|This verse is found in the Bhakti-rasamrta-sindhu (2.1.30).

>|Living entities are parts and parcels of the Supreme

>|Personality of Godhead. As Lord Krsna states in the

>|Bhagavad-gita (15.7):

1068|mamaivamso jiva-loke jiva-bhutah sanatanah

1069|manah- sasthanindriyani prakrti-sthani karsati

1070|"The living entities in this conditioned

>|world are My eternal, fragmental parts. Due to conditioned

>|life, they are struggling very hard with the six senses,

>|which include the mind."

1071|The qualities of Krsna are present in the living

>|entity in minute, atomic quantities. A small portion of

>|gold is certainly gold, but it cannot be equal to a gold

>|mine. Similarly, the living entities have all the

>|characteristics of the Supreme Personality of Godhead in

>|minute quantity, but the living entity is never equal to

>|the Supreme Personality of Godhead. God is therefore

>|described as the Supreme Being, and the living entity is

>|described as a jiva. God is described as the Supreme Being,

>|the chief of all living beings, because He is supplying the

>|necessities of all others- eko bahunam yo vidadhati

>|kaman. The Mayavadis maintain that everyone is God, but

>|even if this philosophy is accepted, no one can maintain

>|that everyone is equal to the Supreme Godhead in every

>|respect. Only unintelligent men maintain that everyone is

>|equal to God or that everyone is God.

1072|Madhya 23.78

1073|TEXT 78

1074|TEXT

1075|Õn ó=&í± Îl uRIõþSNúd ¿á¿õþú±¿ðÃø¸R N 78 N

1076|atha panca-guna ye syur

1077| amsena girisadisu

1078|SYNONYMS

1079|atha-now (over and above these); panca-gunah-five qualities;

>| ye-which; syuh-may exist; amsena-by part; girisa-adisu-in

>|demigods like Lord Siva.

1080|TRANSLATION

1081|"'Apart from these fifty qualities, there are five other

>|qualities found in the Supreme Personality of Godhead that

>|are partially present in demigods like Siva.

1082|PURPORT

1083|This verse and the following seven verses are also found in

>|the Bhakti-rasamrta-sindhu (2.1.37–44).

1084|Madhya 23.79–81

1085|TEXTS 79–81

1086|TEXT

1087|uðÃ± ¦¤õþ+óuS›¶±5Ð uõSN:± ¿dîÂIdÓîdÐ h

1088|u¿2aÂðÃ±dµu±f±/Ð uõS¿u¿X¿dNø¸¿õîÂÐ N 79 N

1089|ÕNn±aÂIN(tm)L &í±Ð ó= Îl h„Nú±¿ðÃ-õ¿îSÂdÐ h

1090|Õ¿õ¿aÂ(tm)LI÷ýÃÃ±ú¿MÃÐ ÎLÁ±¿iÂõrpÁ±G¿õ¢¶ýÃÃÐ N 80 N

1091|ÕõîÂ±õþ±õhNõNæÃS ýÃÃîÂ±¿õþá¿îÂðÃ±lþLÁÐ h

1092|Õ±R±õþ±÷áí±LÁø¸SNîÂI÷N LÔÁNøž ¿LÁh±3/4³ÃîÂ±Ð N 81 N

1093|sada svarupa-sampraptah

1094| sarva-jno nitya-nutanah

1095|sac-cid-ananda-sandrangah

1096| sarva-siddhi-nisevitah

1097|athocyante gunah panca

1098| ye laksmisadi-vartinah

1099|avicintya-maha-saktih

1100| koti-brahmanda-vigrahah

1101|avataravali-bijam

1102| hatari-gati-dayakah

1103|atmarama-ganakarsity

1104| ami krsne kiladbhutah

1105|SYNONYMS

1106|sada-always; svarupa-sampraptah-situated in one's eternal

>|nature; sarva-jnah-omniscient; nitya-nutanah-ever fresh;

>|sat-cit-ananda-sandra-angah-the concentrated form of

>|eternity, knowledge and bliss; sarva-siddhi-nisevitah-

>|attended by all mystic perfections; atha-now; ucyante-are

>|said; gunah-qualities; panca-five; ye-which; laksmi-isa-in

>|the proprietor of the goddess of fortune; adi-etc.;

>|vartinah-represented; avicintya-inconceivable; maha-saktih-

>|possessing supreme energy; koti-brahmanda-consisting of

>|innumerable universes; vigrahah-having a body; avatara-of

>|incarnations; avali-of groups; bijam-the source; hata-ari-

>|to enemies killed by Him; gati-dayakah-giving liberation;

>|atmarama-gana-of those fully satisfied in themselves;

>|akarsi-attracting; iti-thus; ami-these; krsne-in Krsna;

>|kila-certainly; adbhutah-very wonderful.

1107|TRANSLATION

1108|"'These qualities are (1) the Lord is always situated in

>|His original position, (2) He is omniscient, (3) He is

>|always fresh and youthful, (4) He is the concentrated form

>|of eternity, knowledge and bliss, and (5) He is the

>|possessor of all mystic perfection. There are another five

>|qualities, which exist in the Vaikuntha planets in Narayana,

>| the Lord of Laksmi. These qualities are also present in

>|Krsna, but they are not present in demigods like Lord Siva

>|or in other living entities. These are (1) the Lord

>|possesses inconceivable supreme power, (2) He

>|generates innumerable universes from His body, (3) He

>|is the original source of all incarnations, (4) He

>|bestows salvation upon enemies He kills, and (5) He

>|has the ability to attract exalted persons who are

>|satisfied in themselves. Although these qualities are

>|present in Narayana, the dominating Deity of the Vaikuntha

>|planets, they are even more wonderfully present in Krsna.

1109|Madhya 23.82–83

1110|TEXTS 82–83

1111|TEXT

1112|uõS±3/4³ÃîÂaÂ÷RLÁ±õþ-hNh±LÁN~±hõ±¿õþ¿sÐ h

1113|ÕîRÂhI÷sRõþN›¶÷-÷¿GîÂ¿›¶lþ÷GhÐ N 82 N

1114|¿SæÃáij±du±LÁ¿ø¸S-÷RõþhNLÁhLÓÁ¿æÃîÂÐ h

1115|Õu÷±Nd±s‰Sõþ+óM-¿õ¦œ±¿óîÂaÂõþ±aÂõþÐ N 83 N

1116|sarvadbhuta-camatkara-

1117| lila-kallola-varidhih

1118|atulya-madhura-prema-

1119| mandita-priya-mandalah

1120|tri-jagan-manasakarsi-

1121| murali-kala-kujitah

1122|asamanordhva-rupa-sri-

1123| vismapita-caracarah

1124|SYNONYMS

1125|sarva-adbhuta-camatkara-bringing wonder to all; lila-of

>|pastimes; kallola-full of waves; varidhih-an ocean; atulya-

>|madhura-prema-with incomparable conjugal love; mandita-

>|decorated; priya-mandalah-with a circle of favorite

>|personalities; tri-jagat-of the three worlds; manasa-akarsi-

>|attracting the minds; murali-of the flute; kala-kujitah-the

>|melodious vibration; asamana-urdhva-unequaled and

>|unsurpassed; rupa-by beauty; sri-and opulence; vismapita-

>|cara-acarah-astonishing the moving and nonmoving living

>|entities.

1126|TRANSLATION

1127|"'Apart from these sixty transcendental qualities, Krsna

>|has an additional four transcendental qualities, which are

>|not manifested even in the personality of Narayana. These

>|are: (1) Krsna is like an ocean filled with waves of

>|pastimes that evoke wonder within everyone in the three

>|worlds. (2) In His activities of conjugal love, He is

>|always surrounded by His dear devotees who possess

>|unequaled love for Him. (3) He attracts the minds of all

>|three worlds with the melodious vibration of His flute. (4)

>|His personal beauty and opulence are beyond compare. No one

>|is equal to Him, and no one is greater than Him. Thus the

>|Personality of Godhead astonishes all living entities, both

>|moving and nonmoving, within the three worlds. He is so

>|beautiful that He is called Krsna.

1128|PURPORT

1129|Mayavadi philosophers, who have a poor fund of knowledge,

>|simply dismiss the subject by explaining that krsna means "

>|black. " Not understanding the qualities of Krsna, these

>|atheistic rascals do not accept Him as the Supreme

>|Personality of Godhead. Although the Lord is described and

>|accepted by great personalities, acaryas and sages, the

>|Mayavadis still do not appreciate Him. Unfortunately , at

>|the present moment human society is so degraded that people

>|cannot even provide themselves with life's daily

>|necessities, yet they are captivated by Mayavadi

>|philosophers and are being misled. According to the

>|Bhagavad-gita, simply by understanding Krsna one can get

>|free from the cycle of birth and death. Tyaktva deham punar

>|janma naiti mam eti so 'rjuna [Bg. 4.9]. Unfortunately

>|this great science of Krsna consciousness has been impeded

>|by Mayavadi philosophers , who are opposed to the

>|personality of Krsna. Those who are preaching this Krsna

>|consciousness movement must try to understand Krsna from

>|the statements given in the Bhakti-rasamrta-sindhu (The

>|Nectar of Devotion).

1130|Madhya 23.84–85

1131|TEXTS 84–85

1132|TEXT

1133|hNh± Î›¶÷Aí± ¿›¶lþ±¿sLÁIS ÷±sRlSS ÎõíRõþ+óNlþ±Ð h

1134|ý×ÃÃîÂIu±s±õþíS Î›¶±MÃS Îá±¿õµuI aÂîRÂ(c)†lþ÷A N 84 N

1135|ÛõS &í±(îRÂNtSÂðÃ±(îRÂÐø¸¿(c)†ðÃ±ý+îÂ±Ð N 85 N

1136|lila premna priyadhikyam

1137| madhuryam venu-rupayoh

1138|ity asadharanam proktam

1139| govindasya catustayam

1140|evam gunas catur-bhedas

1141| catuh-sastir udahrtah

1142|SYNONYMS

1143|lila-pastimes; premna-with transcendental love; priya-

>|adhikyam-an abundance of highly elevated devotees;

>|madhuryam-sweetness; venu-rupayoh-of the flute and the

>|beauty of Krsna; iti-thus; asadharanam-uncommon; proktam-

>|said; govindasya-of Lord Krsna; catustayam-four special

>|features; evam-thus; gunah-transcendental qualities; catuh-

>|bhedah-having four divisions; catuh-sastih-sixty-four;

>|udahrtah-declared.

1144|TRANSLATION

1145|"'Above Narayana, Krsna has four specific transcendental

>|qualities-His wonderful pastimes, an abundance of wonderful

>|associates who are very dear to Him [like the gopis], His

>|wonderful beauty and the wonderful vibration of His flute.

>|Lord Krsna is more exalted than ordinary living beings and

>|demigods like Lord Siva. He is even more exalted than His

>|personal expansion Narayana. In all, the Supreme

>|Personality of Godhead has sixty-four transcendental

>|qualities in full.'

1146|Madhya 23.86

1147|TEXT 86

1148|TEXT

1149|Õd(tm)L &í Mõþ±¿sLÁ±õþ, óD¿aÂú-›¶s±d h

1150|Îlý×ÃÃ &Níõþ 'õú' ýÃÃlþ LÔÁøž tÂáõ±dA N 86 N

1151|ananta guna sri-radhikara, pancisa-pradhana

1152|yei gunera 'vasa' haya krsna bhagavan

1153|SYNONYMS

1154|ananta guna-unlimited qualities; sri-radhikara-of Srimati

>|Radharani; pancisa-twenty-five; pradhana-chief; yei gunera-

>|by those qualities; vasa-under the control; haya-is; krsna-

>|Lord Krsna; bhagavan-the Supreme Personality of Godhead.

1155|TRANSLATION

1156|"Similarly, Srimati Radharani has unlimited transcendental

>|qualities, of which twenty-five are principal.

>|Sri Krsna is controlled by these transcendental qualities

>|of Srimati Radharani.

1157|Madhya 23.87–91

1158|TEXTS 87–91

1159|TEXT

1160|Õn õÔµ±õNd«lS±Ð LÁNîSÂIN(tm)L ›¶õõþ± &í±Ð h

1161|÷sRNõþlþS dõ-õlþ±(h±ó±N/±8h¿¦œîÂ± N 87 N

1162|aÂ±-ÎuNtÂ±áINõþm±nÂI± áNg±ij±¿ðÃîÂ÷±sõ± h

1163|u/NîÂ›¶uõþ±¿tÂ:± õþ÷Iõ±† d÷Só¿GîÂ± N 88 N

1164|¿õdNîÂ± LÁí±-óÓíS± ¿õðÃ*± ó±iÂõ±¿i¤îÂ± h

1165|h7ÁÁÁ±úNh± uR÷lS±ðÃ± ÆslS-á±yNlSú±¿hdN N 89 N

1166|uR¿õh±u± ÷ýÃÃ±tÂ±õóõþN÷±RLÁø¸SîÂ¿ø¸SíN h

1167|Îá±LRÁh-Î›¶÷õu¿îÂæSÃáN4íNhuðAÃlú±Ð N 90 N

1168|&õS¿óîÂ&N¦§ýÃÃ± umN›¶í¿lþîÂ±õú± h

1169|LÔÁøž¿›¶lþ±õhN÷RmI± u(tm)LîÂ±|õ-ÎLÁúõ± h

1170|õUd± ¿LÁS &í±(tm)¦uI±Ð uSmI±îÂNîÂ± ýÃÃNõþ¿õþõ N 91 N

1171|atha vrndavanesvaryah

1172| kirtyante pravara gunah

1173|madhureyam nava-vayas

1174| calapangojjvala-smita

1175|caru-saubhagya-rekhadhya

1176| gandhonmadita-madhava

1177|sangita-prasarabhijna

1178| ramya-van narma-pandita

1179|vinita karuna-purna

1180| vidagdha patavanvita

1181|lajja-sila su-maryada

1182| dhairya-gambhirya-salini

1183|su-vilasa mahabhava-

1184| paramotkarsa-tarsini

1185|gokula-prema-vasatir

1186| jagac-chreni-lasad-yasah

1187|gurv-arpita-guru-sneha

1188| sakhi-pranayita-vasa

1189|krsna-priyavali-mukhya

1190| santatasrava-kesava

1191|bahuna kim gunas tasyah

1192| sankhyatita harer iva

1193|SYNONYMS

1194|atha-now; vrndavana-isvaryah-of the Queen of Vrndavana (Sri

>|Radhika); kirtyante-are glorified; pravarah-chief; gunah-

>|qualities; madhura-sweet; iyam-this one (Radhika); nava-

>|vayah-youthful; cala-apanga-having restless eyes; ujjvala-

>|smita-having a bright smile; caru-saubhagya-rekha-

>|adhya-possessing beautiful, auspicious lines on the body;

>|gandha-by the wonderful fragrance of Her body; unmadita-

>|madhava-exciting Krsna; sangita-of songs; prasara-abhijna-

>|knowledgeable in the expansion; ramya-vak-having charming

>|speech; narma-pandita-learned in joking; vinita-humble;

>|karuna-purna-full of mercy; vidagdha-cunning; patava-anvita-

>|expert in performing Her duties; lajja-sila-shy; su-maryada-

>|respectful; dhairya-calm; gambhirya-salini-and grave; su-

>|vilasa-playful; maha-bhava-of advanced ecstasy; parama-

>|utkarsa-in the highest excellence; tarsini-desirous; gokula-

>|prema-the love of the residents of Gokula; vasatih-the

>|abode; jagat-sreni-among the surrendered devotees who are

>|the abodes (asraya) of love for Krsna; lasat-shining; yasah-

>|whose fame; guru-to the elders; arpita-offered; guru-sneha-

>|whose great affection; sakhi-pranayita-vasa-controlled by

>|the love of her gopi friends; krsna-priya-avali-among those

>|who are dear to Krsna; mukhya-the chief; santata-always;

>|asrava-kesavah-to whom Lord Kesava is submissive; bahuna

>|kim-in short; gunah-the qualities; tasyah-of Her;

>|sankhyatitah-beyond count; hareh-of Lord Krsna; iva-like.

1195|TRANSLATION

1196|"'Srimati Radharani's twenty-five chief transcendental

>|qualities are: (1) She is very sweet. (2) She is always

>|freshly youthful. (3) Her eyes are restless. (4) She smiles

>|brightly. (5) She has beautiful, auspicious lines. (6) She

>|makes Krsna happy with Her bodily aroma. (7) She is very

>|expert in singing. (8) Her speech is charming. (9) She is

>|very expert in joking and speaking pleasantly. (10) She is

>|very humble and meek. (11) She is always full of mercy. (12)

>| She is cunning. (13) She is expert in executing Her duties.

>| (14) She is shy. (15) She is always respectful. (16) She

>|is always calm. (17) She is always grave. (18) She is

>|expert in enjoying life. (19) She is situated at the

>|topmost level of ecstatic love. (20) She is the reservoir

>|of loving affairs in Gokula. (21) She is the most famous of

>|submissive devotees. (22) She is very affectionate to

>|elderly people. (23) She is very submissive to the love of

>|Her friends. (24) She is the chief gopi. (25) She always

>|keeps Krsna under Her control. In short, She possesses

>|unlimited transcendental qualities, just as Lord Krsna does.

>|'

1197|PURPORT

1198|These verses are found in the Ujjvala-nilamani (Sri-

>|radha-prakarana 11 –15).

1199|Madhya 23.92

1200|TEXT 92

1201|TEXT

1202|d±lþLÁ, d±¿lþLÁ±,-ðRÃý×ÃÃ õþNuõþ 'Õ±h¥¤d' h

1203|Îuý×ÃÃ ðRÃý×ÃÃ Î|‡Â,-õþ±s±, õrNæÃfdµd N 92 N

1204|nayaka, nayika,-dui rasera 'alambana'

1205|sei dui srestha,-radha, vrajendra-nandana

1206|SYNONYMS

1207|nayaka-hero; nayika-heroine; dui-two; rasera-of mellows;

>|alambana-the basis; sei-those; dui-two; srestha-chief;

>|radha-Srimati Radharani; vrajendra-nandana-and Krsna, the

>|son of Maharaja Nanda.

1208|TRANSLATION

1209|"The basis of all transcendental mellows is the hero and

>|the heroine, and Srimati Radharani and Lord Krsna, the son

>|of Maharaja Nanda, are the best.

1210|Madhya 23.93

1211|TEXT 93

1212|TEXT

1213|Ûý×ÃÃ÷îÂ ðÃ±NuI ðÃ±u, uNmI um±áí h

1214|õ±RuNhI ÷±îÂ± ¿óîÂ± Õ±|lþ±h¥¤d N 93 N

1215|ei-mata dasye dasa, sakhye sakha-gana

1216|vatsalye mata pita asrayalambana

1217|SYNONYMS

1218|ei-mata-in this way; dasye-in the transcendental mellow of

>|servitude; dasa-servants; sakhye-in the transcendental

>|mellow of friendship; sakha-gana-the friends; vatsalye-in

>|the transcendental mellow of parental affection; mata pita-

>|mother and father; asraya-alambana-the support or shelter

>|of love as the abode or dwelling place of love.

1219|TRANSLATION

1220|"Just as Lord Krsna and Srimati Radharani are the object

>|and shelter of the mellow of conjugal love, so, in the

>|mellow of servitorship, Krsna, the son of Maharaja Nanda,

>|is the object, and servants like Citraka, Raktaka and

>|Patraka are the shelter. Similarly, in the transcendental

>|mellow of friendship, Lord Krsna is the object, and friends

>|like Sridama, Sudama and Subala are the shelter. In the

>|transcendental mellow of parental affection, Krsna is the

>|object, and mother Yasoda and Maharaja Nanda are the

>|shelter.

1221|Madhya 23.94

1222|TEXT 94

1223|TEXT

1224|Ûý×ÃÃ õþu ÕdRtÂNõ ÆlNrÃ tÂMÃáí h

1225|ÆlNrÃ õþu ýÃÃlþ, qd îÂ±ýÃÃ±õþ hŽÂí N 94 N

1226|ei rasa anubhave yaiche bhakta-gana

1227|yaiche rasa haya, suna tahara laksana

1228|SYNONYMS

1229|ei-this; rasa-mellow; anubhave-realize; yaiche-how; bhakta-

>|gana-the devotees; yaiche-how; rasa-the mellow; haya-

>|appears; suna-hear; tahara-of them; laksana-the symptoms.

1230|TRANSLATION

1231|"Now hear how the mellows appear and how they are realized

>|by the devotees on different transcendental platforms.

1232|Madhya 23.95–98

1233|TEXTS 95–98

1234|TEXT

1235|tÂ¿MÃ¿dsSÓîÂ-ÎðÃ±ø¸±í±S ›¶uNi§±8hNaÂîÂu±÷A h

1236|MtÂ±áõîÂõþMÃ±d±S õþ¿uLÁ±u/õþ¿/í±÷A N 95 N

1237|æÃNõdNtÓÂîÂ-Îá±¿õµó±ðÃtÂ¿MÃuRm¿|lþ±÷A h

1238|Î›¶÷±(tm)Lõþ/tÓÂîÂ±¿d LÔÁîÂI±NdIõ±dR¿îÂ‡ÂîÂ±÷A N 96 N

1239|tÂMÃ±d±S ý+¿ðÃ õþ±æÃ(tm)LN uS¦¨±õþlRáNh±8h± h

1240|õþ¿îÂõþ±dµõþ+Íóõ dNlþ÷±d± îRÂ õþuIîÂ±÷A N 97 N

1241|LÔÁøž±¿ðÃ¿tÂ¿õStÂ±õ±ÍðÃIáSÍîÂõþdRtÂõ±s‰¿d h

1242|Î›¶NnÂl±dµ(÷RLÁ±õþLÁ±‡Â±÷±óðÃINîÂ óõþ±÷A N 98 N

1243|bhakti-nirdhuta-dosanam

1244| prasannojjvala-cetasam

1245|sri-bhagavata-raktanam

1246| rasikasanga-ranginam

1247|jivani-bhuta-govinda-

1248| pada-bhakti-sukha-sriyam

1249|premantaranga-bhutani

1250| krtyany evanutisthatam

1251|bhaktanam hrdi rajanti

1252| samskara-yugalojjvala

1253|ratir ananda-rupaiva

1254| niyamana tu rasyatam

1255|krsnadibhir vibhavadyair

1256| gatair anubhavadhvani

1257|praudhanandas camatkara-

1258| kastham apadyate param

1259|SYNONYMS

1260|bhakti-by devotional service; nirdhuta-dosanam-whose

>|material contaminations are washed off; prasanna-ujjvala-

>|cetasam-whose hearts are satisfied and clean; sri-bhagavata-

>|raktanam-who are interested in understanding the

>|transcendental meaning of Srimad-Bhagavatam; rasika-asanga-

>|ranginam-who live with the devotees and enjoy their

>|transcendental company; jivani-bhuta-has become the life;

>|govinda-pada-to the lotus feet of Govinda; bhakti-sukha-

>|sriyam-those for whom the only opulence is the happiness of

>|devotional service; prema-antaranga-bhutani-which are of a

>|confidential nature in the loving affairs of the devotees

>|and Krsna; krtyani-activities; eva-certainly; anutisthatam-

>|of those performing; bhaktanam-of the devotees; hrdi-in the

>|hearts; rajanti-existing; samskara-yugala-by both previous

>|and current purificatory methods; ujjvala-expanded; ratih-

>|love; ananda-rupa-whose form is transcendental bliss; eva-

>|certainly; niyamana-being brought; tu-but; rasyatam-to

>|tastefulness; krsna-adibhih-by Krsna and others; vibhava-

>|adyaih-by ingredients such as vibhava; gataih-gone;

>|anubhava-adhvani-to the path of perception; praudha-anandah-

>|mature bliss; camatkara-kastham-the platform of wonder;

>|apadyate-arrives at; param-the supreme.

1261|TRANSLATION

1262|"' For those who are completely washed of all material

>|contamination by pure devotional service, who are always

>|satisfied and brightly enlightened in the heart, who are

>|always attached to understanding the transcendental meaning

>|of Srimad-Bhagavatam, who are always eager to associate

>|with advanced devotees, whose happiness in the service of

>|the lotus feet of Govinda is their very life, who always

>|discharge the confidential activities of love-for such

>|advanced devotees, who are by nature situated in bliss, the

>|seed of love [rati] is expanded in the heart by previous

>|and current reformatory processes. Thus the mixture of

>|ecstatic ingredients becomes tasty and, being within the

>|perception of the devotee, reaches the highest platform of

>|wonder and deep bliss.'

1263|PURPORT

1264|These verses are found in the Bhakti-rasamrta-sindhu (

>|2.1.7 –10).

1265|Madhya 23.99

1266|TEXT 99

1267|TEXT

1268|Ûý×ÃÃ õþu-Õ±¦¤±ðÃ d±¿ýÃÃ ÕtÂNMÃõþ áNí h

1269|LÔÁøžtÂMÃáí LÁNõþ õþu Õ±¦¤±ðÃNd N 99 N

1270|ei rasa-asvada nahi abhaktera gane

1271|krsna-bhakta-gana kare rasa asvadane

1272|SYNONYMS

1273|ei-this; rasa-asvada-tasting of transcendental mellows;

>|nahi-not; abhaktera gane-among nondevotees; krsna-bhakta-

>|gane-the pure devotees of Lord Krsna; kare-do; rasa-these

>|transcendental mellows; asvadane-tasting.

1274|TRANSLATION

1275|"The exchange between Krsna and different devotees situated

>|in different transcendental mellows is not to be

>|experienced by nondevotees. Advanced devotees can

>|understand and appreciate the different varieties of

>|devotional service reciprocated with the Supreme

>|Personality of Godhead.

1276|Madhya 23.100

1277|TEXT 100

1278|TEXT

1279|uõSÍnõ ðRÃõþ+NýÃÃ±•Ãlþ÷tÂÍMÃtSÂáõ^uÐ h

1280|îÂRó±ðÃ±¥¤RæÃuõSÍ¦¤tSÂÍMÃNõþõ±dRõþuINîÂ N 100 N

1281|sarvathaiva duruho 'yam

1282| abhaktair bhagavad-rasah

1283|tat padambuja-sarvasvair

1284| bhaktair evanurasyate

1285|SYNONYMS

1286|sarvatha-in all respects; eva-certainly; duruhah-difficult

>|to be understood; ayam-this; abhaktaih-by nondevotees;

>|bhagavat-rasah-the exchange of transcendental

>|mellows with the Supreme Personality of Godhead; tat-that;

>| pada-ambuja- sarva-svaih-whose all in all is the

>|lotus feet; bhaktaih-by devotees; eva-certainly; anurasyate-

>| is relished.

1287|TRANSLATION

1288|"'Nondevotees cannot understand the exchange of

>|transcendental mellows between the devotees and

>|the Lord. In all respects, this is very difficult to

>|understand, but one who has dedicated everything to the

>|lotus feet of Krsna can taste the transcendental mellows.'

1289|PURPORT

1290|This verse is also found in the Bhakti-rasamrta-sindhu (2.5.

>|131).

1291|Madhya 23.101

1292|TEXT 101

1293|TEXT

1294|uSNŽÂNó LÁ¿ýÃÃhRD Ûý×ÃÃ '›¶Nlþ±æÃd'-¿õõõþí h

1295|ó=÷-óRø¸±nS-Ûý×ÃÃ 'LÔÁøžN›¶÷'-sd N 101 N

1296|sanksepe kahilun ei 'prayojana'-vivarana

1297|pancama-purusartha-ei 'krsna-prema'-dhana

1298|SYNONYMS

1299|sanksepe kahilun-briefly I have spoken; ei-this; prayojana-

>|vivarana-description of the ultimate achievement; pancama-

>|purusa-artha-the fifth and ultimate goal of life; ei-this;

>|krsna-prema-dhana-the treasure of love of Krsna.

1300|TRANSLATION

1301|"This brief description is an elaboration of the ultimate

>|goal of life. Indeed, this is the fifth and ultimate goal,

>|which is beyond the platform of liberation. It is called

>|krsna-prema-dhana, the treasure of love for Krsna.

1302|Madhya 23.102

1303|TEXT 102

1304|TEXT

1305|óÓNõS Â›¶lþ±Ná Õ±¿÷ õþNuõþ ¿õaÂ±Nõþ h

1306|ÎîÂ±÷±õþ tÂ±ý×ÃÃ õþ+Nó ÆLÁhRD ú¿MÃ-u=±Nõþ N 102 N

1307|purve prayage ami rasera vicare

1308|tomara bhai rupe kailun sakti-sancare

1309|SYNONYMS

1310|purve-previously; prayage-in Prayaga; ami-I; rasera vicare-

>|in consideration of different mellows; tomara bhai-your

>|brother; rupe-unto Rupa Gosvami; kailun-I have done; sakti-

>|sancare-endowment of all power.

1311|TRANSLATION

1312|"Previously I empowered your brother Rupa Gosvami to

>|understand these mellows. I did this while instructing him

>|at the Dasasvamedha-ghata in Prayaga.

1313|Madhya 23.103

1314|TEXT 103

1315|TEXT

1316|îRÂ¿÷ýÃÃ LÁ¿õþýÃÃ tÂ¿MÃ-ú±N¦aõþ ›¶aÂ±õþ h

1317|÷nRõþ±lþ hR5îÂNNnSõþ LÁ¿õþýÃÃ nÂ×X±õþ N 103 N

1318|tumiha kariha bhakti-sastrera pracara

1319|mathuraya lupta-tirthera kariha uddhara

1320|SYNONYMS

1321|tumiha-you also; kariha-should perform; bhakti-sastrera

>|pracara-propagation of the revealed scriptures of

>|devotional service; mathuraya-in Mathura; lupta-tirthera-of

>|lost places of pilgrimage; kariha-should make; uddhara-

>|recovery.

1322|TRANSLATION

1323|"O Sanatana, you should broadcast the revealed scriptures

>|on devotional service and excavate the lost places of

>|pilgrimage in the district of Mathura.

1324|Madhya 23.104

1325|TEXT 104

1326|TEXT

1327|õÔµ±õNd LÔÁøžNuõ±, Æõøžõ-Õ±aÂ±õþ h

1328|tÂ¿MÃ¦œÔ¿îÂú±¦a LÁ¿õþ' LÁ¿õþýÃÃ ›¶aÂ±õþ N 104 N

1329|vrndavane krsna-seva, vaisnava-acara

1330|bhakti-smrti-sastra kari' kariha pracara

1331|SYNONYMS

1332|vrndavane-in Vrndavana; krsna-seva-the service of Lord

>|Krsna; vaisnava-acara-behavior of Vaisnavas; bhakti-smrti-

>|sastra-the reference books of devotional service; kari'-

>|compiling; kariha-do; pracara-preaching.

1333|TRANSLATION

1334|"Establish devotional service to Lord Krsna and Radharani

>|in Vrndavana. You should also compile bhakti scriptures and

>|preach the bhakti cult from Vrndavana."

1335|PURPORT

1336|Sanatana Gosvami was enjoined (1) to broadcast the revealed

>|scriptures on devotional service and establish the

>|conclusions of devotional service, (2) to reestablish lost

>|places of pilgrimage like Vrndavana and Radha-kunda, (3) to

>|establish the Vrndavana method of temple worship and

>|install Deities in temples (Sri Sanatana Gosvami

>|established the Madana-mohana temple, and Rupa Gosvami

>|established the Govindaji temple ), and (4) to enunciate

>|the behavior of a Vaisnava (as Srila Sanatana Gosvami did

>|in the Hari-bhakti-vilasa). In this way Sanatana Gosvami

>|was empowered to establish the cult of Vaisnavism. As

>|stated by Srinivasa Acarya in his Sad-gosvamy-astaka (2):

1337|nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

1338| lokanam hita-karinau tri-bhuvane manyau

>|saranyakarau

1339|radha-krsna-padaravinda-bhajananandena mattalikau

1340| vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

1341|"I offer my respectful obeisances unto the six Gosvamis,

>|namely Sri Sanatana Gosvami, Sri Rupa Gosvami, Sri

>|Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri

>|Jiva Gosvami and Sri Gopala Bhatta Gosvami, who are very

>|expert in scrutinizingly studying all the revealed

>|scriptures with the aim of establishing eternal religious

>|principles for the benefit of all human beings. Thus they

>|are honored all over the three worlds, and they are worth

>|taking shelter of because they are absorbed in the mood of

>|the gopis and are engaged in the transcendental loving

>|service of Radha and Krsna."

1342|This Krsna consciousness movement continues the tradition

>|of the six Gosvamis, especially Srila Sanatana Gosvami and

>|Srila Rupa Gosvami. Serious students of this Krsna

>|consciousness movement must understand their great

>|responsibility to preach the cult of Vrndavana (devotional

>|service to the Lord) all over the world. We now have a nice

>|temple in Vrndavana, and serious students should take

>|advantage of it. I am very hopeful that some of our

>|students can take up this responsibility and render the

>|best service to humanity by educating people in Krsna

>|consciousness.

1343|Madhya 23.105

1344|TEXT 105

1345|TEXT

1346|lRMÃÍõõþ±áI-¿¦šA¿îÂ uõ ¿úm±ý×ÃÃh h

1347|q(c)¨Íõõþ±áI-:±d uõ ¿dNø¸¿sh N 105 N

1348|yukta-vairagya-sthiti saba sikhaila

1349|suska-vairagya-jnana saba nisedhila

1350|SYNONYMS

1351|yukta-vairagya-of proper renunciation; sthiti-the situation;

>| saba-all; sikhaila-instructed; suska-vairagya-dry

>|renunciation; jnana-speculative knowledge; saba-all;

>|nisedhila-forbade.

1352|TRANSLATION

1353|Sri Caitanya Mahaprabhu then told Sanatana Gosvami about

>|proper renunciation according to a particular situation,

>|and the Lord forbade dry renunciation and speculative

>|knowledge in all respects.

1354|PURPORT

1355|This is the technique for understanding suska-vairagya and

>|yukta-vairagya. In the Bhagavad-gita (6.17) it is said:

1356|yuktahara-viharasya yukta-cestasya karmasu

1357|yukta-svapnavabodhasya yogo bhavati duhkha-ha

1358|"He who is temperate in his habits of eating, sleeping,

>|recreation and work can mitigate all material pains by

>|practicing the yoga system." To broadcast the cult of Krsna

>|consciousness, one has to learn the possibility of

>|renunciation in terms of country, time and candidate. A

>|candidate for Krsna consciousness in the Western countries

>|should be taught about the renunciation of material

>|existence, but one would teach candidates from a country

>|like India in a different way. The teacher (acarya) has to

>|consider time, candidate and country. He must avoid the

>|principle of niyamagraha-that is, he should not try to

>|perform the impossible. What is possible in one country may

>|not be possible in another. The acarya's duty is to accept

>|the essence of devotional service. There may be a little

>|change here and there as far as yukta- vairagya (

>|proper renunciation) is concerned. Dry renunciation is

>|forbidden by Sri Caitanya Mahaprabhu, and we have also

>|learned this from our spiritual master, His Divine Grace

>|Bhaktisiddhanta Sarasvati Thakura Gosvami Maharaja. The

>|essence of devotional service must be taken into

>|consideration, and not the outward paraphernalia.

1359|Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-

>|vilasa , which was specifically meant for India. In those

>|days, India was more or less following the principle of

>|smarta-vidhi. Srila Sanatana Gosvami had to keep pace with

>|this, and his Hari-bhakti-vilasa was compiled with this in

>|mind. According to smarta-brahmanas, a person not born in a

>|brahmana family could not be elevated to the position of a

>|brahmana. Sanatana Gosvami, however, says in the Hari-

>|bhakti-vilasa (2.12) that anyone can be elevated to the

>|position of a brahmana by the process of initiation.

1360|yatha kancanatam yati kamsyam rasa

>|-

>|vidhanatah

1361|tatha diksa

>|-vidhanena

>| dvijatvam

>|jayate nrnam

1362|"As bell metal is turned to gold when mixed

>|with mercury in an alchemical process, so one who is

>|properly trained and initiated by a bona fide spiritual

>|master immediately becomes a brahmana."

1363|There is a difference between the smarta process and the

>|gosvami process. According to the smarta process, one

>|cannot be accepted as a brahmana unless he is born in a

>|brahmana family. According to the gosvami process, the Hari-

>|bhakti-vilasa and the Narada-pancaratra, anyone can be a

>|brahmana if he is properly initiated by a bona fide

>|spiritual master. This is also the verdict of Sukadeva

>|Gosvami in Srimad-Bhagavatam (2.4.18):

1364|kirata-hunandhra-pulinda-pulkasa

1365| abhira-sumbha yavanah khasadayah

1366|ye 'nye ca papa yad-apasrayasrayah

1367| sudhyanti tasmai prabhavisnave namah

1368|" Kiratas , Hunas,

>| Andhras ,

>|Pulindas , Pulkasas , Abhiras , Sumbhas, Yavanas and

>|members of

>| The Khasa races,

>| and even others who are addicted

>| to sinful

>|acts

>|, can be purified

>|by taking shelter of the devotees

>| of the Lord

>|, due to

>|His being the supreme power. I

>| beg to offer my

>|respectful obeisances unto Him

>|."

1369|A Vaisnava is immediately purified, provided he

>|follows the rules and regulations of his bona fide

>|spiritual master. It is not necessary that the rules and

>|regulations followed in India be exactly the same as those

>|in Europe, America and other Western countries. Simply

>|imitating without effect is called niyamagraha. Not

>|following the regulative principles but instead living

>|extravagantly is also called niyamagraha. The word niyama

>|means "regulative principles," and agraha means "eagerness."

>| The word agraha means "not to accept." We should not

>|follow regulative principles without an effect, nor should

>|we fail to accept the regulative principles. What is

>|required is a special technique according to country, time

>|and candidate. Without the sanction of the spiritual master,

>| we should not try to imitate. This principle is

>|recommended here: suska-vairagya-jnana saba nisedhila. This

>|is Sri Caitanya Mahaprabhu's liberal demonstration of the

>|bhakti cult. We should not introduce anything whimsically,

>|without the sanction of the bona fide spiritual master. In

>|this connection, Srila Bhaktisiddhanta Sarasvati Thakura

>|comments on these points by quoting two verses by Sri Rupa

>|Gosvami (Bhakti-rasamrta-sindhu 1.2.255–256).

1370|anasaktasya visayan yatharham upayunjatah

1371|nirbandhah krsna-sambandhe yuktam vairagyam ucyate

1372|prapancikataya buddhya hari-sambandhi-vastunah

1373|mumuksubhih parityago vairagyam phalgu kathyate

1374|"When one is not attached to anything but at the same time

>|accepts everything in relation to Krsna, one is rightly

>|situated above possessiveness. On the other hand, one who

>|rejects everything without knowledge of its relationship to

>|Krsna is not as complete in his renunciation." To preach

>|the bhakti cult, one should seriously consider these verses.

1375|Madhya 23.107

1376|TEXTS 106–107

1377|TEXT

1378|ÕNZ(c)†± uõStÓÂîÂ±d±S Æ÷SÐ LÁí Ûõ aÂ h

1379|¿d÷SN÷± ¿dõþýÃÃ‚±õþÐ u÷ðRÃÐmuRmÐ ŽÂ÷N N 106 N

1380|uc(c)†Ð uîÂîÂS Îl±áN lîÂ±R± ðÔÃnÂl¿d(lþÐ h

1381|÷lI¿óSîÂ÷Nd±õR¿XNlS± ÷3/4ÃMÃÐ u Î÷ ¿›¶lþÐ N 107 N

1382|advesta sarva-bhutanam

1383| maitrah karuna eva ca

1384|nirmamo nirahankarah

1385| sama-duhkha-sukhah ksami

1386|santustah satatam yogi

1387| yatatma drdha-niscayah

1388|mayy arpita-mano-buddhir

1389| yo mad-bhaktah sa me priyah

1390|SYNONYMS

1391|advesta-not envious or jealous; sarva-bhutanam-to all

>|living entities in all parts of the world; maitrah-friendly;

>| karunah-compassionate; eva-certainly; ca-and; nirmamah-

>|with no sense of proprietorship; nirahankarah-without pride

>|(without considering oneself a great preacher); sama-duhkha-

>|sukhah-equal in distress and happiness (peaceful); ksami-

>|tolerant of offenses created by others; santustah-satisfied;

>| satatam-continuously; yogi-engaged in bhakti-yoga; yata-

>|atma-having controlled the senses and mind; drdha-niscayah-

>|having firm confidence and determination; mayi-unto Me;

>|arpita-dedicated; manah-buddhih-mind and intelligence; yah-

>|who; mat-bhaktah-My devotee; sah-that person; me- to Me;

>|priyah-dear.

1392|TRANSLATION

1393|"'One who is not envious but is a kind friend to all

>|living entities, who does not think himself a proprietor

>|and is free from false ego, who is equal in both happiness

>|and distress, who is always satisfied, forgiving and self-

>|controlled, and who is engaged in devotional service with

>|determination , his mind and intelligence

>|dedicated to Me- such a devotee of Mine is very dear to Me.

1394|PURPORT

1395|One should not be jealous of members of other castes or

>|nations. It is not that only Indians or brahmanas can

>|become Vaisnavas. Anyone can become a Vaisnava. Therefore

>|one should recognize that the bhakti cult must be spread

>|all over the world. That is real advesta. Moreover, the

>|word maitra, "friendly, " indicates that one who is able

>|to preach the bhakti cult all over the world should be

>|equally friendly to everyone. These two and the following

>|six verses were spoken by Sri Krsna in the Bhagavad-gita (

>|12.13 –20).

1396|Madhya 23.108

1397|TEXT 108

1398|TEXT

1399|l¦œ±Ni§±¿ZæNîÂ Îh±NLÁ± Îh±LÁ±Ni§±¿ZæÃNîÂ îRÂ lÐ h

1400|ýÃÃø¸S±÷ø¸StÂNlþ±NZÍá÷SRNMÃ± lÐ u aÂ Î÷ ¿›¶lþÐ N 108 N

1401|yasman nodvijate loko

1402| lokan nodvijate tu yah

1403|harsamarsa-bhayodvegair

1404| mukto yah sa ca me priyah

1405|SYNONYMS

1406|yasmat-from whom; na-not; udvijate-is agitated by fear or

>|lamentation; lokah-the people in general; lokat-from the

>|people; na-not; udvijate-is agitated; tu-but; yah-who;

>|harsa-jubilation; amarsa-anger; bhaya-fear; udvegaih-and

>|from anxiety; muktah-liberated; yah-anyone who; sah-he; ca-

>|also; me priyah-My very dear devotee.

1407|TRANSLATION

1408|"'He by whom no one is put into difficulty or anxiety and

>|who is not disturbed by anyone, who is liberated from

>|jubilation, anger, fear and anxiety, is very dear to Me.

1409|Madhya 23.109

1410|TEXT 109

1411|TEXT

1412|ÕdNóŽÂÐ q¿aÂðSÂŽÂ nÂ×ðÃ±uNNd± áîÂõInÐ h

1413|uõS±õþyó¿õþîÂI±áN Îl± Î÷ tÂMÃÐ u Î÷ ¿Â›¶lþÐ N 109 N

1414|anapeksah sucir daksa

1415| udasino gata-vyathah

1416|sarvarambha-parityagi

1417| yo me bhaktah sa me priyah

1418|SYNONYMS

1419|anapeksah-indifferent; sucih-clean; daksah-expert in

>|executing devotional service; udasinah-without affection

>|for anything material; gata-vyathah-liberated from all

>|material distress; sarva-arambha-all kinds of endeavor;

>|parityagi-completely rejecting; yah-anyone who; me-My;

>|bhaktah-devotee; sah-he; me priyah-very dear to Me.

1420|TRANSLATION

1421|"'A devotee who is not dependent on others but is

>|dependent solely on Me, who is clean inwardly and outwardly,

>| who is expert, indifferent to material things, without

>|cares and free from all pains, and who rejects all pious

>|and impious activities is very dear to Me.

1422|PURPORT

1423|The word anapeksa means that one should not be concerned

>|with mundane people and should not depend upon them. One

>|should depend solely on the Supreme Personality of Godhead

>|and be free from material desires. One should also be clean,

>| within and without. To be outwardly clean, one should

>|regularly bathe with soap and oil, and to be inwardly clean

>|one should always be absorbed in thoughts of Krsna. The

>|words sarvarambha-parityagi indicate that one should not be

>|interested in the so-called smarta-vidhi of pious and

>|impious activities.

1424|Madhya 23.110

1425|TEXT 110

1426|TEXT

1427|Îl± d Âý+ø¸I¿îÂ d ÎZ¿(c)† d Îú±aÂ¿îÂ d LÁ±ãŽÂ¿îÂ h

1428|qtÂ±qtÂó¿õþîÂI±áN tÂ¿MÃ÷±dA lÐ u Î÷ ¿Â›¶lþÐ N 110 N

1429|yo na hrsyati na dvesti

1430| na socati na kanksati

1431|subhasubha-parityagi

1432| bhaktiman yah sa me priyah

1433|SYNONYMS

1434|yah-he who; na hrsyati-is not jubilant (upon getting

>|something favorable); na dvesti-does not hate (being

>|artificially influenced by something unfavorable); na-not;

>|socati-laments; na-not; kanksati-desires; subha-asubha-the

>|materially auspicious and inauspicious; parityagi-

>|completely rejecting; bhakti-man-possessing devotion; yah-

>|anyone who; sah-that person; me priyah-very dear to Me.

1435|TRANSLATION

1436|"One who is free of all material jubilation ,

>|hatred , lamentation and desire, who renounces both

>|materially auspicious and materially inauspicious things ,

>|and who is devoted to Me is very dear to Me.

1437|Madhya 23.111–112

1438|TEXTS 111–112

1439|TEXT

1440|u÷Ð úNSN aÂ ¿÷NS aÂ îÂn± ÷±d±ó÷±dNlþ±Ð h

1441|úNNîÂ±øžuRmðRÃÐNmø¸R u÷Ð u/¿õõ¿æSÃîÂÐ N 111 N

1442|îRÂhI¿dµ±d¿îÂN÷SNdN u(tm)L³N(c)†± Îld ÎLÁd¿aÂR h

1443|Õ¿dNLÁîÂÐ ¿¦šõþ÷¿îÂtSÂ¿MÃ÷±dA Î÷ ¿›¶Nlþ± dõþÐ N 112 N

1444|samah satrau ca mitre ca

1445| tatha manapamanayoh

1446|sitosna-sukha-duhkhesu

1447| samah sanga-vivarjitah

1448|tulya-ninda-stutir mauni

1449| santusto yena kenacit

1450|aniketah sthira-matir

1451| bhaktiman me priyo narah

1452|SYNONYMS

1453|samah-equal; satrau-to the enemy; ca-also; mitre-to the

>|friend; ca-and; tatha-similarly; mana-apamanayoh-in honor

>|and dishonor; sita-in winter; usna-and in scorching heat;

>|sukha-in happiness; duhkhesu-and in distress; samah-

>|equipoised; sanga-vivarjitah-without affection; tulya-equal;

>| ninda-blasphemy; stutih-and praise; mauni-grave; santustah-

>|always satisfied; yena kenacit-by whatever comes; aniketah-

>|without attachment for a residence; sthira-steady; matih-

>|minded; bhakti-man-fixed in devotional service; me-

>| to Me; priyah-dear; narah-a person.

1454|TRANSLATION

1455|"'One who is equal to friends and enemies, who is

>|equipoised in honor and dishonor, heat and cold, happiness

>|and distress, fame and infamy, who is always free from

>|attachment to material things and always grave and

>|satisfied in all circumstances, who doesn't care for any

>|residence, and who is always fixed in devotional service -

>|such a person is very dear to Me.

1456|Madhya 23.113

1457|TEXT 113

1458|TEXT

1459|Îl îRÂ s÷S±÷ÔîÂ¿÷ðÃS lNn±MÃS ólRSó±uNîÂ h

1460||Vs±d± ÷Róõþ÷± tÂMÃ±N(tm)¦•ÃîÂNõ Î÷ ¿›¶lþ±Ð N 113 N

1461|ye tu dharmamrtam idam

1462| yathoktam paryupasate

1463|sraddadhana mat-parama

1464| bhaktas te 'tiva me priyah

1465|SYNONYMS

1466|ye-the devotees who; tu-but; dharma-amrtam-eternal

>|religious principle of Krsna consciousness; idam-this;

>|yatha-uktam-as mentioned above; paryupasate-worship;

>|sraddadhanah-having faith and devotion; mat-paramah-

>|accepting Me as the Supreme or the ultimate goal of life;

>|bhaktah-such devotees; te-they; ativa-very; me- to Me;

>| priyah-dear.

1467|TRANSLATION

1468|"' Devotees who follow these imperishable

>|religious principles of Krsna consciousness with great

>|faith and devotion, fully accepting Me as the supreme goal,

>|are very, very dear to Me.'

1469|Madhya 23.114

1470|TEXT 114

1471|TEXT

1472|aÂNõþ±¿í ¿LÁS ó¿n d u¿(tm)L ¿ðÃú¿(tm)L ¿tÂŽÂ±S

1473|Ædõ±¿ã¸âró±Ð óõþtÔÂîÂÐ u¿õþNîÂ±•óIqø¸IdA h

1474|X± &ýÃÃ±Ð ¿LÁ÷¿æÃNîÂ±•Ãõ¿îÂ Îd±óui§±dA

1475|LÁ¦œ±3/4ÃæÃ¿(tm)L LÁõNlþ± sdðRÃ÷SðÃ±g±dA N 114 N

1476|cirani kim pathi na santi disanti bhiksam

1477| naivanghri-pah para-bhrtah sarito 'py asusyan

1478|ruddha guhah kim ajito 'vati nopasannan

1479| kasmad bhajanti kavayo dhana-durmadandhan

1480|SYNONYMS

1481|cirani-torn old clothes; kim-whether; pathi-on the path; na-

>|not; santi-are; disanti-give; bhiksam-alms; na-not; eva-

>|certainly; anghri-pah-the trees; para-bhrtah-

>|maintainers of others; saritah-rivers; api-also; asusyan-

>|have dried up; ruddhah-closed; guhah-caves; kim-whether;

>|ajitah-the Supreme Personality of Godhead, who is

>|unconquerable; avati-protects; na-not; upasannan-the

>|surrendered; kasmat-for what reason, therefore; bhajanti-

>|flatter; kavayah-the devotees; dhana-durmada-andhan-persons

>|who are puffed up with material possessions.

1482|TRANSLATION

1483|"'Are there no torn clothes lying on the common road? Do

>|the trees, which exist for maintaining others, no longer

>|give alms in charity? Do the rivers, being dried up, no

>|longer supply water to the thirsty? Are the caves of the

>|mountains now closed, or, above all, does the unconquerable

>|Supreme Personality of Godhead not protect the fully

>|surrendered souls? Why then should learned persons like

>|devotees go to flatter those who are intoxicated by hard-

>|earned wealth?' "

1484|PURPORT

1485|This is a quotation from Srimad-Bhagavatam (2.2.5). In this

>|verse, Sukadeva Gosvami advises Maharaja Pariksit that a

>|devotee should be independent in all circumstances. The

>|body can be maintained with no problem if one follows the

>|instructions given in this verse. To maintain the body, we

>|require shelter, food, water and clothing, and all these

>|necessities can be obtained without approaching puffed-up

>|rich men. One can collect old garments that have been

>|thrown out, one can eat fruits offered by the trees, one

>|can drink water from the rivers, and one can live within

>|the caves of mountains. By nature's arrangements, shelter,

>|clothing and food are supplied to the devotee who is

>|completely surrendered to the Supreme Personality of

>|Godhead. Such a devotee does not need a puffed-up

>|materialistic person to maintain him. In other words,

>|devotional service can be discharged in any condition. This

>|is the version of Srimad-Bhagavatam (1.2.6):

1486|sa vai pumsam paro dharmo yato bhaktir adhoksaje

1487|ahaituky apratihata yayatma suprasidati

1488|"The supreme occupation [dharma] for all humanity is that

>|by which men can attain to loving devotional service unto

>|the transcendent Lord. Such devotional service must be

>|unmotivated and uninterrupted in order to completely

>|satisfy the self." This verse explains that devotional

>|service cannot be checked by any material condition.

1489|Madhya 23.115

1490|TEXT 115

1491|TEXT

1492|îÂNõ ud±îd uõ ¿uX±(tm)L óR¿rh± h

1493|tÂ±áõîÂ-¿uX±(tm)L áÓnÂl uLÁ¿h LÁ¿ýÃÃh± N 115 N

1494|tabe sanatana saba siddhanta puchila

1495|bhagavata-siddhanta gudha sakali kahila

1496|SYNONYMS

1497|tabe-thereafter; sanatana-Sanatana Gosvami; saba-all;

>|siddhanta-conclusive statements; puchila-inquired about;

>|bhagavata-siddhanta-the conclusive statements about

>|devotional service mentioned in Srimad-Bhagavatam; gudha-

>|very confidential; sakali-all; kahila-Sri Caitanya

>|Mahaprabhu described.

1498|TRANSLATION

1499|Thereafter Sanatana Gosvami inquired from Sri Caitanya

>|Mahaprabhu about all the conclusive statements concerning

>|devotional service, and the Lord very vividly explained all

>|the confidential meanings of Srimad-Bhagavatam.

1500|Madhya 23.116

1501|TEXT 116

1502|TEXT

1503|ýÃÃ¿õþõSNú LÁ¿ýÃÃlþ±NrÃ Îá±Nh±NLÁ ¿dîÂI¿¦š¿îÂ h

1504|ý×ÃÃf Õ±¿u' LÁ¿õþh lNõ MLÔÁNøžNõþ d¿îÂ N 116 N

1505|hari-vamse kahiyache goloke nitya-sthiti

1506|indra asi' karila yabe sri-krsnere stuti

1507|SYNONYMS

1508|hari-vamse-the revealed scripture known as Hari-vamsa;

>|kahiyache-has told of; goloke-on the planet called Goloka;

>|nitya-sthiti-the eternal situation; indra-King Indra of the

>|heavenly planets; asi'-coming; karila-offered; yabe-when;

>|sri-krsnere stuti-prayers to Lord Sri Krsna.

1509|TRANSLATION

1510|In the revealed scripture Hari-vamsa, there is a

>|description of Goloka Vrndavana, the planet where Lord Sri

>|Krsna eternally resides. This information was given by King

>|Indra when he surrendered to Krsna and offered prayers

>|after Krsna had raised Govardhana Hill.

1511|PURPORT

1512|In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter

>|Nineteen), there is the following description of Goloka

>|Vrndavana:

1513|manusya-lokad urdhvam tu khaganam gatir ucyate

1514|akasasyopari ravir dvaram svargasya bhanuman

1515|svargad urdhvam brahma-loko brahmarsi-gana-sevitah

1516|tatra soma-gatis caiva jyotisam ca mahatmanam

1517|tasyopari gavam lokah sadhyas tam palayanti hi

1518|sa hi sarva- gatah krsnah maha- kasa-gato mahan

1519|upary upari tatrapi gatis tava tapo-mayi

1520|yam na vidmo vayam sarve prcchanto 'pi pitam aham

1521|gatih sama -damatyanam svargah su-krta-karmanam

1522|brahmye tapasi yuktanam brahma -lokah para gatih

1523|gavam eva tu goloko duraroha hi sa gatih

1524|sa tu lokas tvaya krsna sidamanah krtatmana

1525|dhrto dhrtimata vira nighnatopadravan gavam

1526|When the King of heaven, Indra, surrendered to Krsna

>|after Krsna had raised Govardhana Hill, Lord Indra stated

>|that above the planetary systems wherein human beings

>|reside is the sky, where birds fly. Above the sky is the

>|sun and its orbit. This is the entrance to the heavenly

>|planets. Above the heavenly planets are other planets, up

>|to Brahmaloka, where those advancing in spiritual knowledge

>|reside. The planets up to Brahmaloka are part of the

>|material world (Devi-dhama). Because the material world is

>|under the control of Devi, Durga, it is called Devi-dhama.

>|Above Devi-dhama is a place where Lord Siva and his wife

>|Uma reside. Those brightened by spiritual knowledge and

>|liberated from material contamination reside in that

>|Sivaloka. Beyond that planetary system is the spiritual

>|world, where there are planets called Vaikunthalokas.

>|Goloka Vrndavana is situated above all the Vaikunthalokas.

>|Goloka Vrndavana is the kingdom of Srimati Radharani and

>|the parents of Krsna, Maharaja Nanda and mother Yasoda. In

>|this way there are various planetary systems, and they are

>|all creations of the Supreme Lord. As stated in the Brahma-

>|samhita (5.43):

1527|goloka-namni nija-dhamni tale ca tasya

1528| devi-mahesa-hari-dhamasu tesu tesu

1529|te te prabhava-nicaya vihitas ca yena

1530| govindam adi-purusam tam aham bhajami

1531|"Below the planet named Goloka Vrndavana are the planets

>|known as Devi-dhama, Mahesa-dhama and Hari-dhama. These are

>|opulent in different ways. They are managed by the Supreme

>|Personality of Godhead, Govinda, the original Lord. I offer

>|my obeisances unto Him."

1532|Thus Goloka Vrndavana-dhama is situated above the Vaikuntha

>|planets. The spiritual sky containing all the Vaikuntha

>|planets is very small compared to Goloka Vrndavana-dhama.

>|The space occupied by Goloka Vrndavana-dhama is called

>|mahakasa, or "the greatest sky of all." Lord Indra said, "

>|We asked Lord Brahma about Your eternal planet, but we

>|could not understand it. Those fruitive actors who have

>|controlled their senses and mind with pious activities can

>|be elevated to the heavenly planets. Pure devotees who are

>|always engaged in Lord Narayana's service are promoted to

>|the Vaikunthalokas. However, my Lord Krsna, Your Goloka

>|Vrndavana-dhama is very difficult to attain. Yet both You

>|and that supreme planetary system have descended here upon

>|this earth. Unfortunately, I have disturbed You by my

>|misdeeds, and that was due to my foolishness. I am

>|therefore trying to satisfy You by my prayers."

1533|Sri Nilakantha confirms the existence of Goloka Vrndavana-

>|dhama by quoting the Rg-samhita (Rg Veda 1.154.6):

1534|ta vam vastuny usmasi gamadhyai

1535| yatra gavo bhuri-srnga ayasah

1536|atraha tad urugayasya krsnah

1537| paramam padam avabhati bhuri

1538|"We wish to go to Your [Radha's and Krsna's] beautiful

>|houses, about which cows with large, excellent horns are

>|wandering. Yet distinctly shining on this earth is that

>|supreme abode of Yours that showers joy on all, O Urugaya [

>|Krsna, who is much praised]."

1539|Madhya 23.117–118

1540|TEXTS 117–118

1541|TEXT

1542|Î÷Nø¸h-hNh±, Õ±õþ LÔÁøž-Õ(tm)LsS±d h

1543|ÎLÁú±õîÂ±õþ, Õ±õþ lîÂ ¿õX õI±mI±d 117 N

1544|÷¿ýÃÃø¸N-ýÃÃõþí Õ±¿ðÃ, uõ-÷±lþ±÷lþ h

1545|õI±mI± ¿úm±ý×ÃÃh ÆlNrÃ uR¿uX±(tm)L ýÃÃlþ N 118 N

1546|mausala-lila, ara krsna-antardhana

1547|kesavatara, ara yata viruddha vyakhyana

1548|mahisi-harana adi, saba-mayamaya

1549|vyakhya sikhaila yaiche susiddhanta haya

1550|SYNONYMS

1551|mausala-lila-the pastimes of destroying the Yadu dynasty;

>|ara-also; krsna-antardhana-the disappearance of Krsna; kesa-

>|avatara-the incarnation of the hairs; ara-also; yata-all;

>|viruddha vyakhyana-statements against the Krsna conscious

>|conclusions; mahisi-harana-kidnapping of the queens; adi-

>|and so on; saba-all; maya-maya-made of the external energy;

>|vyakhya-explanations (countering the attack of the asuras);

>|sikhaila-instructed; yaiche-which; su-siddhanta-proper

>|conclusions; haya-are.

1552|TRANSLATION

1553|Illusory stories opposed to the conclusions of Krsna

>|consciousness concern the destruction of the Yadu dynasty,

>|Krsna's disappearance, the story that Krsna and Balarama

>|arise from a black hair and a white hair of Ksirodakasayi

>|Visnu, and the story about the kidnapping of the queens.

>|Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the

>|proper conclusions of these stories.

1554|PURPORT

1555|Due to envy, many asuras describe Krsna to be like a black

>|crow or an incarnation of a hair. Sri Caitanya Mahaprabhu

>|told Sanatana Gosvami how to counteract all these asuric

>|explanations of Krsna. The word kaka means crow, and kesa

>|means hair. The asuras describe Krsna as an incarnation of

>|a crow, an incarnation of a sudra (a blackish tribe) and an

>|incarnation of a hair, not knowing that the word kesa means

>|ka-isa and that ka means Lord Brahma and isa means Lord.

>|Thus the word kesa indicates that Krsna is the Lord of Lord

>|Brahma.

1556|Some of Lord Krsna's pastimes are mentioned in the

>|Mahabharata as mausala-lila. These include the stories of

>|the destruction of the Yadu dynasty, Krsna's disappearance,

>|His being pierced by a hunter's arrow, the story of Krsna's

>|being an incarnation of a piece of hair (kesa-avatara) as

>|well as mahisi-harana, the kidnapping of Krsna's queens.

>|Actually these are not factual but are related for the

>|bewilderment of the asuras, who want to prove that Krsna is

>|an ordinary human being. They are false in the sense that

>|these pastimes are not eternal, nor are they transcendental

>|or spiritual. There are many people who are by nature

>|averse to the supremacy of the Supreme Personality of

>|Godhead, Visnu. Such people are called asuras. They have

>|mistaken ideas about Krsna. As stated in the Bhagavad-gita,

>|the asuras are given a chance to forget Krsna more and more,

>| birth after birth. Thus they make their appearance in a

>|family of asuras and continue this process, being kept in

>|bewilderment about Krsna. Asuras in the dress of sannyasis

>|even explain the Bhagavad-gita and Srimad-Bhagavatam in

>|different ways according to their own imaginations. Thus

>|they continue to remain asuras birth after birth.

1557|As far as the kesa-avatara (incarnation of a hair) is

>|concerned, it is mentioned in Srimad-Bhagavatam (2.7.26).

>|The Visnu Purana also states , ujjaharatmanah kesau sita-

>|krsnau maha-bala.

1558|Similarly, it is stated in the Mahabharata (Adi-parva 189.

>|31–32):

1559|sa capi kesau harir uccakarta

1560| ekam suklam aparam capi krsnam

1561|tau capi kesav avisatam yadunam

1562| kule striyau rohinim devakim ca

1563|tayor eko balabhadro babhuva

1564| yo 'sau svetas tasya devasya kesah

1565|krsno dvitiyah kesavah sambabhuva

1566| kesah yo 'sau varnatah krsna uktah

1567|Thus in Srimad-Bhagavatam, the Visnu Purana and the

>|Mahabharata there are references to Krsna and Balarama

>|being incarnations of a black hair and a white hair

>|respectively. It is stated that Lord Visnu snatched two

>|hairs-one white and one black-from His head. These two

>|hairs entered the wombs of Rohini and Devaki, members of

>|the Yadu dynasty. Balarama was born from Rohini, and Krsna

>|was born of Devaki. Thus Balarama appeared from the first

>|hair, and Krsna appeared from the second hair. It was also

>|foretold that all the asuras, who are enemies of the

>|demigods, would be cut down by Lord Visnu by His white and

>|black plenary expansions and that the Supreme Personality

>|of Godhead would appear and perform wonderful activities.

>|In this connection, one should see the Laghu-bhagavatamrta,

>|the chapter called Krsnamrta, verses 156 –164. Srila Rupa

>|Gosvami has refuted this argument about the hair

>|incarnation, and his refutation is supported by Sri

>|Baladeva Vidyabhusana's commentaries. This matter is

>|further discussed in the Krsna-sandarbha (29) and in the

>|commentary known as Sarva-samvadini, by Srila Jiva Gosvami.

1568|Madhya 23.119

1569|TEXT 119

1570|TEXT

1571|îÂNõ ud±îd ›¶tRÂõþ aÂõþNí s¿õþlþ± h

1572|¿dNõðÃd LÁNõþ ðÃN(tm)L îÔÂí-&26Ã hÛž± N 119 N

1573|tabe sanatana prabhura carane dhariya

1574|nivedana kare dante trna-guccha lana

1575|tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of

>|Sri Caitanya Mahaprabhu; carane dhariya-catching the lotus

>|feet; nivedana kare-submits a petition; dante-in the teeth;

>|trna-guccha-a bunch of straw; lana-taking.

1576|TRANSLATION

1577|Sanatana Gosvami then humbly accepted his position as lower

>|than a piece of straw, and symbolically holding some straw

>|in his mouth, he fell down, clasped the lotus feet of Sri

>|Caitanya Mahaprabhu and submitted the following petition.

1578|Madhya 23.120

1579|TEXT 120

1580|TEXT

1581|"dNaÂæÃ±¿îÂ, dNaÂNuõN, ÷R¿Ûž-uRó±÷õþ h

1582|¿uX±(tm)L ¿úm±ý×ÃÃh±,-Îlý×ÃÃ õrpÁ±õþ ÕNá±aÂõþ N 120 N

1583|"nica-jati, nica-sevi, muni-supamara

1584|siddhanta sikhaila,-yei brahmara agocara

1585|SYNONYMS

1586|nica-jati-lower class; nica-sevi-servant of lowborn people;

>|muni-I; supamara-very, very fallen; siddhanta sikhaila-You

>|have taught the topmost conclusions in detail; yei-which;

>|brahmara-of Brahma; agocara-beyond the reach.

1587|TRANSLATION

1588|Sanatana Gosvami said, "My dear Lord, I am a very lowborn

>|person. Indeed, I am a servant to lowborn people; therefore

>|I am very, very downtrodden. Nonetheless, You have taught

>|me conclusions unknown even to Lord Brahma.

1589|Madhya 23.121

1590|TEXT 121

1591|TEXT

1592|îÂR¿÷ Îl LÁ¿ýÃÃh±, Ûý×ÃÃ ¿uX±(tm)L±÷ÔîÂ-¿ugRÃÃÃ h

1593|Î÷±õþ ÷d rRÃýD×ÃÃNîÂ d±Nõþ ý×ÃÃýÃÃ±õþ ÛLÁ¿õµR N 121 N

1594|tumi ye kahila, ei siddhantamrta-sindhu

1595|mora mana chunite nare ihara eka-bindu

1596|SYNONYMS

1597|tumi ye-You; kahila-have spoken; ei-this; siddhanta-amrta-

>|sindhu-the ocean of the ambrosia of conclusive truth; mora

>|mana-my mind; chunite-to touch; nare-is not able; ihara-of

>|it; eka-bindu-even a drop.

1598|TRANSLATION

1599|"The conclusions that You have told me are the ocean of the

>|ambrosia of truth. My mind is unable to approach even a

>|drop of that ocean.

1600|Madhya 23.122

1601|TEXT 122

1602|TEXT

1603|ó/R d±aÂ±ý×ÃÃNîÂ l¿ðÃ ýÃÃlþ ÎîÂ±÷±õþ ÷d h

1604|õõþ ÎðÃýÃÃ' Î÷±õþ ÷±Nn s¿õþlþ± aÂõþí N 122 N

1605|pangu nacaite yadi haya tomara mana

1606|vara deha' mora mathe dhariya carana

1607|SYNONYMS

1608|pangu-lame man; nacaite-to make dance; yadi-if; haya-it is;

>|tomara mana-Your mind; vara-a benediction; deha'-kindly

>|give; mora mathe-on my head; dhariya-holding; carana-Your

>|lotus feet.

1609|TRANSLATION

1610|"If You want to make a lame man like me dance, kindly

>|bestow Your transcendental blessings by placing Your lotus

>|feet on my head.

1611|Madhya 23.123

1612|TEXT 123

1613|TEXT

1614|'÷R¿Ûž Îl ¿úm±hDR ÎîÂ±Nõþ ¦£RÂLÁ uLÁh' h

1615|Ûý×ÃÃ ÎîÂ±÷±õþ õõþ ÆýÃÃNîÂ ýÃÃNõ Î÷±õþ õh N" 123 N

1616|'muni ye sikhalun tore sphuruka sakala'

1617|ei tomara vara haite habe mora bala"

1618|SYNONYMS

1619|muni-I; ye-whatever; sikhalun-have instructed; tore-unto

>|you; sphuruka sakala-let it be manifested; ei-this; tomara

>|vara-Your benediction; haite-from; habe-there will be; mora

>|bala-my strength.

1620|TRANSLATION

1621|"Now, will You please tell me, 'Let whatever I have

>|instructed all be fully manifested unto you.' By

>|blessing me in this way, You will give me strength to

>|describe all this."

1622|Madhya 23.124

1623|TEXT 124

1624|TEXT

1625|îÂNõ ÷ýÃÃ±›¶tRÂ îDÂ±õþ ¿úNõþ s¿õþ' LÁNõþ h

1626|Âõõþ ¿ðÃh±-'Ûý×ÃÃ uõ ¦£RÂLÁ ÎîÂ±÷±Nõþ' N 124 N

1627|tabe mahaprabhu tanra sire dhari' kare

1628|vara dila-'ei saba sphuruka tomare'

1629|SYNONYMS

1630|tabe-after that; mahaprabhu-Sri Caitanya Mahaprabhu; tanra-

>|of Sanatana Gosvami; sire-on the head; dhari'-holding; kare-

>|by the hand; vara dila-gave the benediction; ei saba-all

>|this; sphuruka tomare-let it be manifested to you properly.

1631|TRANSLATION

1632|Sri Caitanya Mahaprabhu then placed His hand on Sanatana

>|Gosvami's head and blessed him, saying, "Let all these

>|instructions be manifested to you."

1633|Madhya 23.125

1634|TEXT 125

1635|TEXT

1636|uSNŽÂNó LÁ¿ýÃÃhRD-'Î›¶÷'-›¶Nlþ±æÃd-uSõ±ðÃ h

1637|¿õ(tm)¦±¿õþ' LÁýÃÃd d± l±lþ Â›¶tRÂõþ ›¶u±ðÃ N 125 N

1638|sanksepe kahilun-'prema'-prayojana-samvada

1639|vistari' kahana na yaya prabhura prasada

1640|SYNONYMS

1641|sanksepe-briefly; kahilun-I have described; prema-prayojana-

>|samvada-the discussion of the ultimate goal of life, love

>|of Godhead; vistari'-expansively; kahana-describing; na

>|yaya-not possible; prabhura prasada-the benediction of Sri

>|Caitanya Mahaprabhu.

1642|TRANSLATION

1643|Thus I have briefly described a discussion of the ultimate

>|goal of life, love of Godhead. The mercy of Sri Caitanya

>|Mahaprabhu cannot be described expansively.

1644|Madhya 23.126

1645|TEXT 126

1646|TEXT

1647|›¶tRÂõþ nÂ×óNðÃú±÷ÔîÂ qNd Îlý×ÃÃ æÃd h

1648|Õ¿aÂõþ±R ¿÷hNlþ îDÂ±Nõþ LÔÁøžN›¶÷sd N 126 N

1649|prabhura upadesamrta sune yei jana

1650|acirat milaye tanre krsna-prema-dhana

1651|SYNONYMS

1652|prabhura-of Sri Caitanya Mahaprabhu; upadesa-amrta-the

>|nectar of the instructions; sune-hears; yei jana-anyone who;

>| acirat-without delay; milaye-meets; tanre-him; krsna-prema-

>|dhana-the treasure of love of Krsna.

1653|TRANSLATION

1654|Whoever hears these instructions given to Sanatana Gosvami

>|by the Lord comes very soon to realize love of God, Krsna.

1655|Madhya 23.127

1656|TEXT 127

1657|TEXT

1658|Mõþ+ó-õþâRd±n óNðÃ l±õþ Õ±ú h

1659|ÆaÂîdIaÂ¿õþîÂ±÷ÔîÂ LÁNýÃÃ LÔÁøžðÃ±u N 127 N

1660|sri-rupa-raghunatha-pade yara asa

1661|caitanya-caritamrta kahe krsnadasa

1662|SYNONYMS

1663|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha

>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-

>|expectation; Caitanya-caritamrta-the book named Caitanya-

>|caritamrta; kahe-describes; krsnadasa-Srila Krsnadasa

>|Kaviraja Gosvami.

1664|TRANSLATION

1665|Praying at the lotus feet of Sri Rupa and Sri Raghunatha,

>|always desiring their mercy, I, Krsnadasa, narrate Sri

>|Caitanya-caritamrta, following in their footsteps.

1666|Thus end the Bhaktivedanta purports to Sri Caitanya-

>|caritamrta, Madhya-lila, Twenty-third Chapter, describing

>|love of Godhead.

1667|

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